The commentaries on the minor epistles of Paul 9781589832794

Table of contents :
Frontmatter
Abbreviations (page vii)
Introduction (page ix)
Texts and Translations
On Galatians (page 3)
On Ephesians (page 171)
On Philippians (page 291)
On Colossians (page 363)
On 1 Thessalonians (page 439)
On 2 Thessalonians (page 495)
On 1 Timothy (page 525)
On 2 Timothy (page 683)
On Titus (page 739)
On Philemon (page 773)
Select Bibliography (page 807)
Indices (page 811)

Citation preview

THEODORE OF MOPSUESTIA: THE COMMENTARIES ON THE MINOR EPISTLES OF PAUL

Society of Biblical Literature

Writings from the Greco-Roman World John T. Fitzgerald, General Editor

Editorial Board David Armstrong Elizabeth Asmis Brian E. Daley, S.J.

David Konstan Wendy Mayer Margaret M. Mitchell Jlaria Ramelli Michael J. Roberts

Johan C. Thom James C. VanderKam

Number 26

THEODORE OF MOPSUESTIA: THE COMMENTARIES ON THE MINOR EPISTLES OF PAUL

Volume Editors John C. Cavadini and John T. Fitzgerald

Theodore of Mopsuestia: The Commentaries on the

Minor Epistles of Paul

Translated with an Introduction by

Rowan A. Greer

Society of Biblical Literature Atlanta

THEODORE OF MOPSUESTIA: THE COMMENTARIES ON THE MINOR EPISTLES OF PAUL Copyright © 2010 by the Society of Biblical Literature.

All rights reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying and recording, or by means of any information storage or retrieval system, except as may be expressly permitted by the 1976 Copyright Act or in writing from the publisher. Requests for permission should be addressed in writing to the Rights and Permissions Department, Society of Biblical Literature, 825 Houston Mill Road, Suite 350, Atlanta, GA 30329, USA.

Library of Congress Cataloging-in-Publication Data Theodore, Bishop of Mopsuestia, ca. 350-428 or 9. [Commentaries on the minor epistles of Paul. English] The commentaries on the minor epistles of Paul / Theodore of Mopsuestia ; translated with an introduction by Rowan A. Greer. p. cm. — (Society of Biblical Literature writings from the Greco-Roman world ; no. 26) Includes bibliographical references and index. ISBN 978-1-58983-279-4 (paper binding : alk. paper) 1. Bible. N.'T. Epistles of Paul—Commentaries. I. Greer, Rowan A. II. Title. BS2650.53.1'4413 2010

227'.07—dc22 2010021021 18171615 1413 I2 11 1O—5 4321 Printed on acid-free, recycled paper conforming to ANSI/NISO Z39.48-1992 (R1997) and ISO 9706:1994 standards for paper permanence.

Table of Contents

Abbreviations Vil Introduction ix

‘Theodore’s Exegesis X11 Theodore’s Theology and His Religious Message XXI

The Translation XXVI1 The Text and Its Apparatus XXV1 Appended Note XX1X

On Galatians 3 On Ephesians 171

Texts and Translations

On Philippians 291 On Colossians 363 On 1 Thessalonians 439 On 2 Thessalonians 495 On 1 Timothy 525 On 2 Timothy 683

On Titus 739 On Philemon 773

Select Bibliography 807 Primary Sources 807 Secondary Works 808

Indices S11 Swete-Greer Concordance S11

Commentary Index by Verse 817

General Index 831

Index of Scriptural Citations and Allusions 827

BLANK PAGE

Abbreviations BZNW Beiheft zur Zeitschrift fiir die neutestamentliche Wissenschaft

CSCO Corpus scriptorum christianorum orientalium

FC Fathers of the Church

FITS Fournal of Theological Studies

PO Patrologia orientalis

RBeén Revue bénédictine

Sackr Sacris erudirt: Jaarboek voor Godsdienstwetenschappen

SBLWGRW _ Society of Biblical Literature Writings from the Greco-Roman World

ST Studi e testi

BLANK PAGE

Introduction The writings of Theodore of Mopsuestia are available to us only in a sadly fragmentary way. His commentaries on the twelve lesser prophets alone remain in a complete Greek text. ‘T'wo other works have survived in their entirety in Syriac translations, namely, the commentary on John and the catechetical homilies. Robert Devreesse, however, assembled the surviving Greek and Latin fragments of Theodore’s commentary on the Psalms and so has given us reasonably complete evidence for Theodore’s interpretation of the first eighty psalms.’ Robert Hill has translated Devreesse’s edition into English, and what we can know of Theodore’s commentary on the Psalms is now available to the English reader.? Considerable fragments of Theodore’s exegetical work have been preserved by the catenists. Moreover, a body of dogmatic fragments remain largely because of their citation in the Nestorian controversy of the fifth century and the dispute over the “Three Chapters” in the sixth. Most of these fragments appear as an appendix in Swete’s edition of heodore’s commentaries on the minor epistles of Paul.3 ‘Theodore’s writings, of course, suffered condemnation at the fifth general council in 553, and the vicissitudes of Nestorian Christianity explain why so little remains of the Syriac translations of Theodore’s works. One other complete work of ‘Theodore has managed to sur-

vive in a Latin translation. His commentaries on the minor epistles of Paul have been edited by Henry B. Swete, and the translation that follows is of his edition. That Theodore wrote * Robert Devreesse, ed., Le commentaire de Théodore de Mopsueste sur les Psaumes (I-LX XX) (ST 93; Vatican City: Biblioteca Apostolica Vaticana, 1939).

? Robert C. Hill, trans., Theodore of Mopsuestia: Commentary on Psalms I-81 (SBLWGRW 5; Atlanta: Society of Biblical Literature, 2006). 3 Henry B. Swete, ed., Theodori episcopt Mopsuestent In epistolas b. Pauli commentari (2 vols.; Cambridge: Cambridge University Press, 1880-1882). Hereafter cited in the notes as “Swete,” followed by volume and page number(s). References to Swete within the main text list only the volume and page number(s). The discussion that follows in this section of the introduction depends entirely upon Swete’s introduction and is no more that an attempt to summarize his conclusions. Full study requires the reader to consult Swete.

Xx COMMENTARIES ON THE MINOR EPISTLES OF PAUL

commentaries on all fourteen Pauline letters is certain and 1s witnessed by Cyril of Alexandria, Facundus, Vigilius, and Leontius

of Byzantium. Moreover, these commentaries must have been known to the Greek catenists, who assembled patristic comments on scripture as early as the sixth century, continuing to the work of Nicetas of Heraclea in the eleventh century and beyond. It is the excerpts from Theodore’s comments on the minor epistles of Paul found in the catenae, primarily in the eleventh-century Paris manuscript Coislin 204, that demonstrate our Latin text to be, in fact, Theodore’s work. In Cotslin 204 there are 130 excerpts assigned to Theodore, largely in marginal notes but in thirty cases in the text itself.

Turning to the Latin evidence, as early as the seventeenth century the Benedictine editors of Ambrose called attention to a manuscript that had belonged to the monastery of Corbie that preserved commentaries on Romans and the Corinthian letters the same as those attributed to Ambrosiaster, but commentaries on the other letters save for Hebrews that were obviously not to be assigned to Ambrosiaster. In 1852 J. B. Pitra argued that these commentaries should be attributed to Hilary of Poitiers, but two years later J. L. Jacobi disproved this conclusion and suggested that the original was the Greek text of ‘Theodore’s commentaries. In 1859 FE J. A. Hort reached the same conclusion independently.

Despite Jacobi’s attempt to provide an edition and so to confirm the attribution of the Corbie commentaries on the minor epistles to Theodore, the task devolved upon H. B. Swete. He based his edition upon the Corbie manuscript, which is to be dated in the ninth or tenth century and is now at Amiens: Codex Ambianensis, olim Corbeiensis (C). Hort had also discovered a second Latin manuscript in the Harley collection at the British Museum: a ninth-century manuscript, Codex Harleianus 3063, olim Cusanus (H). Swete argues that C, though later, is the more reliable manuscript, that C and H are independent, and that they do not reflect the same original. Swete’s edition, then, largely follows C and places the corresponding Greek fragments from the catenae in relation to the Latin text, thus confirming its attribution to Theodore. When the Greek parallels enable us to form a judgment, the Latin translation is more often than not faithful, and Swete

argues for the “substantial integrity of the Latin trans-

INTRODUCTION x1 lation.”+ At the same time, there are some obvious mistakes. Indeed, the very attempt of the translator to supply a literal translation often results in great obscurity. This affects the translation of the scriptural text itself, since the translator tends to render the Greek text word for word in the same order and at the same time is influenced by the Old Latin and Vulgate translations. Moreover, the Latin itself is not only difficult but has “a limited vocabulary drawn in great part from the vulgar idiom rather than from classical Latinity.”5 As well, Swete suggests that the translator employs an African dialect and frequently “in his choice of words... continually treads in the steps of the law-books and jurists.”® Theodore almost certainly wrote his commentaries on the Pauline epistles late in his career. From his birth circa 350 until 392, when he became bishop of Mopsuestia, he lived in Antioch, where he was a pupil of the pagan rhetor Libanius and a disciple of Diodore of ‘Tarsus. His earliest work was the commentary on Psalms and may well have been the product of his studies under the guidance of Diodore. Several considerations lead Swete to date Theodore’s Pauline commentaries during his episcopate (392-428).7 The reference at 1 Thess 5:1 to another “heading” (capitulum) corresponds with the sixth chapter of Euthalius’s division of the epistles, divisions that may be derived from Theodore’s own work and can take us back to 396. Next, Theodore’s references in our text to his commentaries on the Gospels (Col 1:17; 1 Tim 1:4; 3:16), as well as his citations of the Old Testament, suggest that the Pauline commentaries are later than his other exegetical work. His comments on the dispute between Peter and Paul at Antioch (Gal 2:11-14) may reflect his knowledge of the correspondence on the problem between Chrysostom and Jerome in 404. Finally, it is not impossible that Theodore knew Pelagius’s commentary on the Pauline letters, probably to be dated about 412.

It is impossible to know when and by whom Theodore’s commentaries were translated into Latin and brought West. Swete points out that the translator must have been a friend rather than a foe of ‘Theodore and suggests four possible settings for his 4 Swete, 1:XxXxv. 5 Swete, 1:XXxXvil.

© Swete, 1:xli. 7 See Swete’s discussion (1:)xi-)xiii).

Xi COMMENTARIES ON THE MINOR EPISTLES OF PAUL

work. The first two of these presuppose the connection of the Pelagians with the Antiochenes, and we may think either of Pelagius’s own supporters in the West or of the so-called semi-Pelagians

in Gaul. Either view would date the translation sometime in the fifth century. A third possibility is that the translator was a defender of the Three Chapters, and that would take us to the sixth century. Finally, ‘Theodore’s Christology may have been congenial to the Spanish adoptionists in the seventh century. In Swete’s judgment, it is the third of these possibilities that seems most likely. ‘The Latinity of the translation seems too late for the first two possibilities, and its North African character could easily explain its circulation in Spain and Italy. Moreover, in the latter part of the sixth century many in North Africa suffered persecution for their defense of the Three Chapters. I have already noted the difficulty and obscurity of the Latin translation, but similar judgments may be made about Theodore’s own Greek style. Photius in the ninth century found fault, among other things, with his obscurity, diffuseness, harshness, and want of grace.® Part of Swete’s conclusion is worth citing: All these imperfections are distinctly visible in the present work, even through the veil of the translation. The translator has idiosyncrasies of his own ... but on the whole he is faithful to his author and makes no attempt to hide his blemishes. Indeed he may be said to exaggerate them, for, where comparison is possible, the Latin proves to be more obscure, more diffuse and harsh than the Greek, and at least as full of

verbal repetition. It may in part, though certainly not altogether, be owing to the clumsiness of the Latin medium that one rises from a perusal of these commentaries with a feeling in which weariness and interest are strangely mingled. Seldom is so much originality of thought to be found in connexion with so dull a manner; or such great acuteness with such needless and ambiguous iteration.

In what follows let me turn to some reflections and observations concerning the interest these commentaries can afford us in describing Theodore’s exegesis and his theology.

8 Swete, 1:lxiii.

INTRODUCTION X111 THEODORE’S EXEGESIS

Up to a point Theodore reveals a concern for the correct reading of the scriptural text. Of course, it is not always easy to be sure of his own reading. The translator often seems to be following one of the existing Latin texts, and there are even places where the Latin translation in the commentary reflects a text that differs from the one the translator gives. In appendix B of his second volume, Swete supplies an indispensable tool for examining the question of ‘Theodore’s text of the Pauline letters. I have tried to call attention in the notes on the translation to the more interesting places where textual problems appear. Sometimes the issue is no more than a question of punctuation. For example, at Eph 1:4-5 ‘Theodore attaches “in love” to verse 5 rather than to verse 4; Eph 1:7-9 and Phil 3:9—-10 supply other examples of the same thing, and even noting the way the text 1s broken up demonstrates the importance of punctuation for interpretation. Next, let me give several examples of places where Theodore’s text does have manuscript support but is not always the one we should choose. At Eph 5:9 Theodore reads “fruit of the Spirit” instead of “light of the Spirit.” He adopts the reading “Christ will shine on you,” rejecting “Christ will touch you,” at Eph 5:14. “We are reproached” is favored over “we struggle” at 1 Tim 4:10, and 2 Tim 4:22 reads “with us” rather than “with you.” In a few cases Theodore appears to have an idiosyncratic reading, and the interested reader may consult as examples Eph 2:21; 3:15; 4:6; Phil 1:1; 1 Thess 4:3;

and 2 Tim 3:16. Far more interesting and important, however, is ‘Theodore’s

lengthy discussion of Gal 4:21-31, including the problematic statement of verse 24: “now this is an allegory.” Since ‘Theodore’s

treatise against the allegorists is lost, this discussion is the best surviving evidence for the Antiochene antipathy to allegorism.? 9 Let me call attention to four English translations of part or all of Theodore’s discussion. Maurice Wiles and Mark Santer in Documents in Early Christian Thought (Cambridge: Cambridge University Press, 1975), 151-54, have translated Swete, 1:73-79. Karlfried Froehlich in Biblical Interpretation in the Early Church (Sources of Early Christian Thought; Philadelphia: Fortress, 1984), 95-103, has translated Swete, 1:72-87. Joseph W. Trigg in Biblical Interpretation (Message of the Fathers of the Church 9g; Wilmington, Del.: Glazier,

XIV COMMENTARIES ON THE MINOR EPISTLES OF PAUL

He articulates his complaint against the allegorists as follows (1:73): “There are people who have great zeal for overturning the meaning of the divine scriptures, and by breaking up [zntercipere| everything placed there they fabricate [confingere| from themselves certain foolish fictions [fabulas quasdam ineptas| and

give their folly the name of allegory.” The most difficult word is the one I have translated “breaking up.” Jntercipio can mean “separate off, take away” or “break the continuity of, interrupt.” And I should suggest that the Latin word translates drarauBevo, which can mean “take or receive severally” or “divide” or “mark off.” As well, xat& dictAndiy can mean “separately.” The same Latin

verb occurs once more a little later in ‘Theodore’s discussion: “by breaking up the narrative [historiam intercipientes| they no longer have a narrative [historiam]|.”'° Though it is with some hesitation, what I want to suggest is that Theodore’s first problem with the

allegorists is purely exegetical. ‘heir mistake is to break up the narrative and to interpret its component parts without reference to the narrative as a whole. ‘This suggestion depends in part upon arguing that “history” is a highly misleading translation of historia. For example, in Gregory of Nyssa’s Life of Moses, the historia

supplies the basis for his spiritual interpretation, the theoria, and it is obviously what Gregory supposes to be the plain narrative of scripture about Moses’ life, by no means excluding midrashic elaborations of the text. It has seemed to me better to speak of “the narrative meaning” than to speak of the historical or literal sense of the text for the simple reason that “historical” and “literal” are terms that run the risk of importing anachronistic ideas into our understanding of patristic exegesis. Theodore does, however, insist that the “narrative” is a true one, and I should cite two passages from his discussion. First, “the apostle does not do away with the narrative [historiam], nor 1988), 172-77, has translated Swete, 1:72-81. Frederick G. McLeod in Theodore of Mopsuestia (The Early Church Fathers; London: Routledge, 2009), 120-21, has translated Swete 1:73—75 and four lines of 1:79.

to Swete, 1:75. See the English translations noted. Wiles and Santer translate intercipere “thwart” in the first passage and “start removing” in the second. Froehlich translates both instances as “serve their own ends.” Trigg has “rob it of any meaning” for the first and “play tricks” for the second. McLeod translates the first instance as “misappropriating” and the second as “entangling.” In the second passage the first three translators render historia as “history,” while McLeod has “historical narrative.”

INTRODUCTION XV does he get rid of what happened long ago [ves dudum factas|” (1:73-74). Second, “if their view is true and what is written does not preserve an account [narrationem] of what really happened [7e-

rum gestarum| but points to something else profound...”'!? The first passage seems to me to imply a distinction between meddling with the narrative and denying that what it recounts really happened, while the second passage might show that the word Theodore associates with the relation of true events is narratio rather than historia. In any case, while Theodore does insist that the narrative about Abraham’s two children is a true one, he also is clear that the factual account does not preclude a spiritual or the-

ological use. Paul “put [what happened long ago] down as what had actually taken place at that time, but in such a way that he also used the narrative of what had actually happened for his own interpretation” (1:74). ‘Theodore does not speak of the Old Testament story as a type; indeed, in these commentaries “type” tends to refer to baptism as an anticipation of “the good things” of the age to come. In explaining Paul’s reference to “allegory” (Gal 4:24) he says that Paul “calls an allegory that comparison [comparationem/ex trapalecews 700g ovyxoLtotv| Which can be made between

events that happened long ago and present circumstances” (1:79). Nevertheless, this definition so closely approximates his definition elsewhere of “type” that it is reasonable to conclude that he wishes to insist upon what we have come to call a typological understanding of Gal 4. At the same time, Paul’s “use” of the Old Testament need not be confined to typology. He cites Isa 54:1 in Gal 4:27 not because the verse was “spoken prophetically of the resurrection”

but because it included the word “barren” (1:84). Similarly, in Eph 4:8 Paul changes “received gifts” to “gave gifts” in Ps 67:19, using the verse “not as 1t was spoken prophetically, but as we are often accustomed to use scriptural testimonies when we speak in church” (1:166).

Despite his recognition of the spiritual meaning of scripture and of uses that go beyond the narrative meaning, Theodore’s

*t Swete, 1:75. The English translators treat narrationem in the second passage somewhat differently. Wiles and Santer have “a record of things that happened”; Froehlich, “the narrative of actual events”; Trigg, “one account of actual events.” McLeod conflates retinent and narrationem, and he translates “the text does not relate what has actually happened.”

XVi COMMENTARIES ON THE MINOR EPISTLES OF PAUL

commentaries primarily deal with the narrative. As I have suggested, he wants to respect the /ustoria and so is concerned with its order (&xoAov8ta). In a sense, Paul’s letters are narratives, and one of ‘Theodore’s preoccupations is the attempt to discern the logical

order that lies beneath the text and represents the argument Paul is making. For example, he notes in his comment on Col 1:21-22 that Paul in this letter observes the same “logical order” (sequentram) he follows in Ephesians, since he moves from Christ and his work to the church and then to the people he is addressing (1:277). Discovering Paul’s “order,” however, is no easy task, and there are serious obstacles that derive from Paul’s style. When he is “upset” and “perplexed” (Gal 4:20b), he is not merely an orator “acting a part” but is genuinely a father weeping for his lost children (1:71). His letter to the Galatians is “terse and embellished with various emotions,” including anger, and angry people “touch many emotions and say everything often and succinctly, nowhere drawing out at length their emotion” (1:93). ‘This observation helps explain why Paul is so often obscure. His succinctness can lead him to omit words and to express himself incompletely, thereby giving his interpreter no small task.’ A second kind of obstacle stems from the fact that Paul “usually pays no attention to grammar.... For he had not studied the discipline of rhetoric, nor did he think it suitable to devote himself to this study” (2:70). He does not place conjunctions in their proper order (1:16), and he usually understands “so that” asa reference to result rather than purpose. '3 One particular instance of ‘Theodore’s attempts to overcome these obstacles is his explanation of 1 ‘Tim 5:24-25. ‘The verses bear no obvious relation to their context, but Theodore ties them to the preceding verse, where Paul urges Timothy to take a little wine. Generally speaking, ‘Theodore tries to unearth the logical order of the letters by isolating “insertions.” He clearly has no wish to rewrite Paul’s letters, but identifying the insertions depends upon 12 See, e.g., Eph 3:2—4: “All his discussions in this letter ... have a good

deal of obscurity because of the concise way he expresses himself” (Swete, 1:155). See also Phim 16c: “What has been said is indeed obscure on account of too much succinctness, because the apostle in his wish to expound some things succinctly often wrapped his words in obscurity” (2:282). Examples of omissions include Titus 2:2 and 2:9 (2:246, 249), where “teach” must be supplied.

'3 See the comments on Gal 5:17; Col 1:18; 1 Tim 1:20; 2 Tim 1:4;

Phim 13. |

INTRODUCTION XV11 an extremely close reading of the text and often results in interesting, often persuasive, comments. "+

If one concern that can be identified in heodore’s polemic against the allegorists revolves around respecting the narrative meaning and discovering its logical order, the other one has to do with his insistence that we must take seriously what actually happened. Each of the commentaries has an introduction that the Latin translator has labeled argumentum and that I have translated “the setting.” My reason for doing so is that in the commentary on Psalms, in places where both the Greek and Latin survive, argumentum translates the Greek v7déQeou.'5 The word, of course, could mean “theme” or “subject matter,”!® but Theodore, somewhat surprisingly, states that Ps 36 is “without a setting” (éxt6¢ Sro0écewc).77 ‘That is, this psalm cannot be associated with any particular scriptural event. For this reason, it has seemed to me that the “setting” is more than the theme or subject matter of the text and has to do with the actual circumstances presupposed by the text.!8 Indeed, it is easy to form the impression that Theodore is concerned with the actual circumstances that explain Paul’s

‘4 "The insertions can be identified as Gal 2:3-6, 8; 3:1b, 19b; Eph 2:2—4, 5b; 3:2-13; 4:17-24; 1 Tim 3:16—5:2, 5:4-8; 2 Tim 1:3b; Titus 1:1b-3. 1S See Devreesse, Le commentaire de Théodore, 90 (Ps 15) and 477 (Ps 72); see also Hill, Theodore of Mopsuestia, 180, 954. 1© See Frances Young, “The Rhetorical Schools and Their Influence on

Patristic Exegesis,” in The Making of Orthodoxy: Essays in Honour of Henry Chadwick (ed. Rowan Williams; Cambridge: Cambridge University Press, 1989), 190-91: “Summary and paraphrase is a persistent Antiochene technique for bringing out the gist of the argument, and the hupothesis usually includes this, together with historical or circumstantial introductory material.” See also Frances Young, The Art of Performance: Towards a Theology of Holy Scripture (London: Darton, Longman & Todd, 1990), 98; and idem, Biblical Exegesis and the Formation of Christian Culture (Cambridge: Cambridge University Press, 1997; repr., Peabody, Mass: Hendrickson, 2002), 173-75 ‘7 Devreesse, Le commentaire de Théodore, 206; Hill, Theodore of Mopsuestia, 412.

18 See Christoph Schaublin, Untersuchungen zu Methode und Herkunft der antiochenischen Exegese (Theophaneia: Beitrage zur Religions- und Kirchen-

geschichte des Altertums 23; K6ln: Hanstein, 1974), 94: “Damit ist schon gesagt, dass TSheodors Hypotheseis héher zu bewerten sind denn als ‘blosse Inhaltsangaben’, fassen sie doch bereits die Ergebnisse eigener sprachlicher und besonders historischer Forschung.”

XVIll COMMENTARIES ON THE MINOR EPISTLES OF PAUL

letters. In the “setting” that introduces the commentary on Ephesians, he argues that John the apostle came to Ephesus long after Paul had sent Timothy there. It was only at the beginning of the revolt of the Jews against Rome that the apostles left Judea and that John came to Ephesus. Theodore concludes this “historical” discussion by saying he has said all this “for the sake of accuracy so that no one might suppose the meaning of the divine scriptures should be accepted without reference to the occasion and historical connection” (1:117). The last phrase in this translation, though it follows Swete’s suggestion, may go too far, since a more literal translation would be that we should not interpret the meaning of scripture “simply and accidentally” (absolute, fortuitu). It is the context of the statement that suggests the bolder translation. ‘There are many other reasons for supposing that Theodore is concerned with what we should call the historical background of the letters. He speaks of the persecution of the Judean Christians by the Jews in his comment on 1 Thess 2:14 (2:14) and has a good deal to say about the Judaizing Christians not only in commenting on Galatians but also in identifying them as the opponents in 2 Corinthians, Philippians, and Colossians. The setting of 1 Thessalonians reflects Luke’s account in Acts 16-17 and makes a specific reference to Acts. Paul writes Philippians during his first imprisonment in Rome, while his second letter to ‘Timothy has its setting in his second imprisonment, immediately before his martyrdom. It would be possible to elaborate these considerations and tempting to suppose that Theodore has correlated the letters with the Acts of the Apostles, giving us a full reconstruction of Paul’s career and where to locate his letters in it.'9 What at first seems puzzling is that such a supposition finds very little warrant in the commentaries. A closer examination of Theodore’s account of the setting of 1 Thessalonians in its relation to Acts 16-18 illustrates the point. "—Theodore’s emphasis 1s ™9 Ttis true that Theodore assumes the framework of Acts. See Gal 2:7—9 (Swete, 1:20), which refers to Paul’s persuasion of the ruler of the synagogue in Corinth (Acts 18:8); Phil 1:1-2 (1:199), which refers to Paul’s sending of Timothy and Erastus to Macedonia (Acts 19:22); 1 Thess 5:19—21 (2:38), which refers to the Jewish exorcists of Acts 19:13; 1 Tim 3:1 (2:107), which refers to Simon

Magus (Acts 8:14-24); 1 Tim 3:8a (2:120-21), which refers to Paul and the elders of Ephesus (Acts 20:17, 28); 1 Tim 5:17 (2:168), which refers to the widows’ tables (Acts 6:2).

INTRODUCTION X1X upon Paul’s sending Timothy back to Thessalonica from Athens (3:1-2) and Timothy’s report upon his return (3:6). But in Acts Paul leaves Thessalonica for Beroea with Silas (17:10), then is sent to the coast, leaving Silas and ‘Timothy behind, apparently in Beroea (17:14). Paul’s escorts take him to Athens, where they leave him with instructions to have Silas and Timothy join him (17:15).

They do so once Paul has moved on to Corinth (18:5). ‘Theodore pays no attention to any of this. The same sort of puzzle occurs in the “prison” letters. In the commentary on Philemon, ‘Theodore notes that it is only in the salutation of this letter that Paul refers to himself as a prisoner and not as an apostle or servant and that he does so even though he wrote a good many other letters from prison, “as one can see from his letters and especially from the one he is seen to have written to the Ephesians” (2:267). But in the commentary on Ephesians, despite the clear references at 3:1 and 4:1, Theodore makes almost nothing of Paul as a prisoner. ‘The same judgment can be made regarding his interpretation of Colossians, where the specific reference to Paul as a prisoner in 4:18 (“Be mindful of my chains”) merely provokes ‘Theodore to paraphrase the statement as though it meant “do not be displeased even at suffering for the truth by imitating me.” It seems obvious that both Ephesians and Colossians are supposed to be prison letters, yet Theodore comes close to ignoring the fact. Perhaps this 1s because he argues that both of these letters, like that to the Romans, are written to churches that Paul has not yet seen and so belong early in his career, certainly before he was arrested and sent to Rome. If Theodore supposes that the only imprisonments of Paul are the two in Rome, then he cannot account for an earlier imprisonment, nor does he show any sign of perceiving the problem. Even in his comments on Philemon, which make much of the fact that Paul is a prisoner, he gives no indication of when or where Paul ts in prison. ?°

2° It would be easy to multiply problems of this sort. Why does Theodore fail to deal with Paul’s circumcision of Timothy (Acts 16:3) when he is discussing Paul’s refusal to circumcise Titus (Gal 2:3)? Since Silvanus ts associated with Paul and Timothy in sending both letters to the Thessalonians, why does Theodore fail to say anything about Silvanus/Silas, even though he is more prominent than Timothy in the account of the so-called third missionary journey in Acts? Why does Theodore’s commentary on Philemon fail to note that Onesimus is mentioned in Col 4:7—9?

XX COMMENTARIES ON THE MINOR EPISTLES OF PAUL

It becomes obvious that the “setting” cannot be identified with any comprehensive understanding of Paul’s career or with any attempt to bring the information in the letters into any full or persuasive relationship with the framework supplied by Acts. At the same time, the settings do include what Theodore regards as the particular circumstances of both Paul and those to whom he 1s writing. One possible way of explaining this peculiarity is to argue that the “setting” is not an end in itself but a point of departure for fuller interpretation. Our modern sensibilities would suggest that specifying the “historical” setting of each letter on the basis of deductions made from the text itself would supply a basis for the larger task of reconstructing the historical picture more broadly and of reconciling the evidence of the letters with what we find in Acts. But Theodore sees his task a different way. In at least two places in the commentary on Psalms Theodore points out that the “settings” are a basis for more general exhortation, instruction, and praise. Psalm 32 is a kind of hymn of victory to celebrate the miraculous destruction of the Assyrians in the time of Hezekiah (2 Kgs 19:35-37), but it is also to be understood as a general hymn. We need to know the setting to understand the psalm, but in the psalms David turns from the setting to “instructive exhortation” (xatayntixhy mapatveow). The setting of Ps 72 is

the Babylonian captivity, but it looks toward the common benefit of all.2! What I am suggesting is that, while Theodore takes the actual circumstances that supply the setting for the scriptural texts quite seriously, he regards the task of interpretation as one that moves toward an articulation of the religious and theological meaning of scripture. Philemon belongs in the canon because it supplies a lesson for “our own times” (2:261). All bishops in the present day should study 1 Timothy carefully (2:68). Indeed, from a historical perspective Theodore’s commentaries inadvertently give us more interesting evidence for his own times than anything that would enable us to come to historical conclusions about Paul’s letters.??

21 See Devreesse, Le commentaire de Théodore, 142 and 477; Hill, Theodore of Mopsuestia, 284 and 954. 22 See especially his lengthy discussions regarding bishops and the meaning of “the husband of one wife” (2:99—108, 117-26), as well as his argument for the value of the letter to Philemon (2:258-66).

INTRODUCTION XX1 THEODORE’S THEOLOGY AND HIS RELIGIOUS MESSAGE

I have already argued that Theodore is preoccupied with scripture as a narrative and with its logical order, and this would be one way of trying to show that it is more than a contemporary emphasis upon “story” that enables us to conclude that Theodore’s theology is fundamentally a story. The idea of creation as God’s dispensation of two successive world orders, two “ages,” seems to me central to Theodore’s thought. Paul’s reference to “the present wicked age” in Gal 1:4 triggers an extensive and more general comment from Theodore that provides an excellent example of how he thinks of the Christian story. He begins with Adam, who “was created in such a way that if he had remained immortal, the present life would certainly not have come to be” (1:6). From this perspective it looks as though the first and mortal age is the unfortunate consequence of the fall of Adam. On the other hand, God

| made us “mortals in this present life” without in any way “contravening his own judgment, moved to wrath because of Adam’s one sin” (1:25-26). ‘he second of these statements fits Theodore’s larger picture better than the first.?3 Far from being no more than a punishment, the present mortal age exists “for the training of virtues and the teaching of what is right for us to do” (1:26). The age to come is the goal of this training, and it is largely identified with the resurrection and immortality. Thus, the two successive ages represent a transition from mortality to immortality, and the second age 1s an increment on the first, completing and perfecting it. his general perspective, of course, is common to most of the church fathers. Even Augustine sees the transition from paradise to the perfected city of God as one from “the possibility of sinning” to “the impossibility of sinning.” But the Greek fathers tend to think of the fundamental human problem as mortality rather than sinfulness; what we inherit from Adam is mortality but not spiritual or eternal death.

73 For the problem of Adam’s original condition, see the discussion in Richard A. Norris, Manhood and Chnist: A Study in the Christology of Theodore of Mopsuestia (Oxford: Clarendon, 1963), 173-78.

XXII COMMENTARIES ON THE MINOR EPISTLES OF PAUL

Theodore tends to explain sin as the consequence of our mortality.?4 Sin is “strong among us by custom.... Nor was there anything that could make us free of sin; rather, the very weakness of our nature kept on drawing us to sin” (1:8). “Flesh” in Paul’s letters usually means mortality, but it can also refer to the sin that is its product (1:37, 94). Although the passions belong,

at least in part, to the soul, they are “carried out in mortal nature” (1:99). Mortality, then, means not only that humans must die but also that there is an unstable relationship between the governing mind or soul and the body together with the passions that

are the product of the soul’s union with the body. It 1s important to add that this understanding is far from an Augustinian view of original sin. Granted that our mortal nature explains the many wrong choices we make; nevertheless, we retain the power to choose better things. “For the Lord makes us rational and wishes to promote that very rationality in us and make it efficacious, because it could be manifested in no other way save by distinguishing contraries by which the choice of what is better can be acquired—

for this is the highest knowledge for all rational beings” (1:27). ‘Theodore continues by appealing to Rom 7 and argues that the “opposition within us” is what distinguishes us from irrational creatures because it obliges us to choose the good freely. In this way our progress toward the virtues is really a question of learning from our mistakes, and true freedom 1s the steadfast election of the good. Education in virtue, however, requires a teacher, and like the other Greek fathers ‘Theodore accepts in a general way the view taken by Origen of the relationship between human free choice and divine providence. Theodore paraphrases the juxtaposition between our working and God’s in Phil 2:12—13 by saying,

“let your enthusiasm find God’s grace working with it, since it necessarily works with you, so that you may think and do those things that are pleasing to God” (1:225). The “fruits of the Spirit” in Gal 5:22—23 contrast with the “works of the flesh,” because “it

is by grace through the cooperation of the Spirit that we can attain, as it were, these fruits. For we can never ourselves perfect 24 See the discussion in Norris, Manhood and Christ, 182-84, where he argues for a tension in Theodore’s thought with respect to the relationship of sin and mortality. Without denying the tension, it might be possible to resolve it by arguing that Adam’s sin is the ultimate problem, while for us it is mortality. Christ, of course, is thought to abolish both sin and mortality.

INTRODUCTION XX111 the work of virtue, just as we cannot reap the fruits of the earth, even if we should toil to a great extent, if God had not seen fit to give them” (1:101). What lies behind this understanding seems to me an identification of grace or providence with God’s love, as well as the

conviction that love can never compel. Human life is placed within the context of grace, and when human beings sin, they are really misusing God’s love. ‘That love not only dispensed the two ages in such a way as to give humans freedom, but it is also constantly at work to bestow gifts that will assist humans to move toward the perfection of their freedom. But we must distinguish the gift from its effect; only when it is rightly used in freedom will it have its intended effect. ‘Timothy’s election and the prophecy that attended it demonstrate “grace in a preeminent way, but it will be your task to confirm that very election.” The election of Judas by Christ brought him no help because he misused it (2:82— 83). The same point attaches to baptism, a gift that was misused by Simon Magus and so did him no good. “It is not the nature of water, but the faith of those receiving it, that is fitted to draw the perfect generosity of God into baptism” (2:107—-8). Baptism is God’s generous gift, but its perfection depends upon the baptized lite. In this way Theodore underlines the central importance of grace without denying human freedom. Dependence upon God’s grace is what enables moral autonomy. ‘The law is a gift of grace meant to assist humans in their knowledge of the good, thereby curbing sin. Yet Theodore argues that the law has to do only with this age, and he sometimes seems to mean not only the Jewish law but also the natural law. Perhaps for this reason he can say that the law remains necessary in this present life (1:49, 85), but he can also say that the law does no more than demonstrate our weakness because we inevitably violate it (1:28, 51). While this mortal life is a training ground and an education, it can never be the completion of that training and education. It is impossible to read ‘TTheodore’s commentaries without noting his emphasis upon the age to come and the good things that will be found there. The general resurrection with the immortality that follows it is central to his religious convictions and his theology. “All of us who share with him [Christ] both in the resurrection and in that immortality that follows the resurrection will be made as one with him” (1:57). The abolition of mortality will

XxiV | COMMENTARIES ON THE MINOR EPISTLES OF PAUL

be the abolition of sin (1:8, 31, 98-99). For this reason the law will be useless, since there will no longer be any need to condemn sin. As well, all human divisions will end when we are all made Christ’s

body (1:139-43, 170-71, 263-64). Moreover, the salvation perfected in the age to come will be a new creation. Christ will be “the bond for the harmony of the whole creation” (1:128—-31, 267—

69). And by “Christ” Theodore here means the human Christ, the assumed Man. In Adam we find human nature constituted asa “pledge” for the harmony finally effected by Christ, since the soul allies humanity to the invisible creation and the body to the visible creation. ‘Theodore’s comments on Eph 1:10, Phil 2:5—11,

and Col 1:15-20 provide good evidence for the main lines of his Christology. He insists upon a clear distinction between the two natures, the Man and God the Word. But he has no wish to make that distinction a division and is equally insistent that Paul speaks of “a single person” and that “the union of person” is “undivided” (1:219-20). It would be necessary to consult the dogmatic fragments in order to assess how Theodore tries to solve the major problem of his Christology, that is, how to explain the union of the two natures. But in these commentaries his concern is to describe the saving work of Christ. "The Man is the proximate agent of salvation, but to say this depends upon recognizing that he is indwelt by the Word of God. Thus, the Man is not merely the first instance of the general resurrection but its firstfruits and first principle. Theodore imagines the age to come in a Christocentric fashion. The present life for Christians represents an anticipation of the age to come. “All of us who believe in Christ in this present life are, as it were, between both the present and the future life” (1:30). It seems to me arguable that Theodore correctly sees the Pauline tension between the “already” and the “not yet.” And like Paul he thinks of our present anticipation of the future as one made possible by faith. “By faith we see ourselves as though already translated to the life to come, especially when we have received baptism (because baptism has the type of Christ’s death and resurrection), since at that time we also receive the Holy Spirit given in baptism” (1:30). The type of baptism, then, gives Christians the firstfruits of what is to come in the future age (1:173-74, 287-89), and the gift of the Spirit is a pledge and down payment that points toward the perfection yet to come (1:43, 132-34; 2:200). All this is

INTRODUCTION XXV by way of a promise that comes to Christians from the future but is based upon Christ’s death and resurrection. But the promise is also a demand. “For the blessing that takes place by God is completed in us by what we do” (1:121), and what we do is the fulfilling of the law (Gal 5:14), for the law prohibits sin “by threats and terrors, nor 1s it easily able to correct those who submit themselves to it. But love accomplishes this with complete delight and ease and with full urgency” (1:95). "The demand, then, is the demand of love, and it asks Christians to imitate the life to come so far as that is possible (1:299; 2:24, 77). It is in this way that the law becomes “useless for those who in a special way possess the guidance of the law” (2:76).

It will be obvious that much more could be said regarding Theodore’s exegesis and theology. My remarks have been no more than an attempt to indicate ways in which the evidence of these commentaries can assist us in understanding Theodore’s approach not only to scripture but to the use made of it in the church.

It is certainly true that he sees his aim as designed to explain the scriptural text. Indeed, his commentaries seem primarily designed to elucidate the difficult passages in scripture even if that means passing over texts that would prove central to the preacher. Nevertheless, it has seemed to me that in the long run his exegesis is both religious and theological. ‘To be sure, he employs the rhetorical conventions of his day and has not escaped the influence of Greek philosophy on theology. But he assumes that the message of Paul is one that can inform his own time with the promise and demand of the gospel. It is even tempting to suggest that his theology is really quite Pauline, however much it differs from the sort of interpretation of Paul provided by Augustine and many modern interpreters. Coming to terms with these commentaries may be a twofold task. On the one hand, to understand the details of what Theodore is doing requires careful reading and constant consultation of the scriptural text. It is not always easy to follow him. On the other hand, less patience is required in examining the longer discursive parts of the commentaries. They have the appearance of notes or appendices, and they repay study.

XXVi COMMENTARIES ON THE MINOR EPISTLES OF PAUL

THE TRANSLATION

It would have been impossible to translate the text in any way without the assistance of Swete’s notes, and there is no way this translation can be a substitute for Swete’s edition. I have frequently called attention to his notes, particularly where he makes suggestions that are really conjectural emendations of the text. His notes also supply details regarding Latin translations of the Pauline letters and frequently make comparisons between ‘Theodore’s interpretation and that of others, particularly John Chrysostom and Theodoret. I have retained the page numbers from Swete’s edition, placing them in brackets; these numbers do not correspond to the pagination in the text printed in this work. When the translation has two columns, the first represents the Latin with marks indicating the beginning (7) and ending (*) of what correlates with the catenist’s Greek; the second column represents the Greek fragment. I have also retained the Septuagint’s numbering of the psalms. Rightly or wrongly, I have decided to be as literal as possible in the translation. This will be particularly obvious in the translation of the scriptural text, but there it is designed to show that the Pauline text poses very real problems of meaning, problems to some degree obscured by our modern translations. It is easy to forget that a translation is also an interpretation. Let me note, as well, that I have decided to translate pietas as “true religion.” ‘This is obviously unsatisfactory, but I have been unable to think of anything that would be fully adequate. Unfortunately, pius becomes “godly,” and impuus, “ungodly.” THE TEXT AND ITS APPARATUS

It is important to point out to readers that the text that follows, while it does print Swete’s Latin and Greek texts, does not observe

his pagination. Moreover, Swete printed the Greek parallels as footnotes. The present edition, by using parallel columns, should make it easier for readers to compare the Greek fragments with the Latin text. As well, the apparatus printed in this volume 1s

INTRODUCTION XXVil also Swete’s, but it has been adapted to the present text by replacing Swete’s line notations with those found in the new pagination. As well, Swete himself supplies “addenda et corrigenda” for

his printed text both in volume 1 (312) and in volume 2 (286). Many of these notes correct mistakes, particularly in the Greek ac-

| cents; they also correct punctuation. All these changes have been followed in the present text. Although most of Swete’s conjectural emendations, however persuasive, seem designed to improve

the Latin of the translation without any clear manuscript support, a few of them are compelling and persuasive; they have been adopted. Moreover, Ulrich Wickert in his Studien zu den Pauluskommentaren Theodors von Mopsuestia (BZNW 27; Berlin:

Tépelmann, 1962) appended to his study a list of “Korrekturen” that included a number of notes relating to Swete’s edition (206— I2 nn. 51-79). Wickert’s emendations are generally conjectural, but two them have been accepted in this text (see his nn. 58 and 60). Though I have been cautious in accepting emendations without clear manuscript support, the real value of the suggestions made by Swete and Wickert is to alert students of Theodore to obscure passages 1n the text of the commentaries. *5

As noted at the beginning of this introduction, Swete depends primarily on three manuscripts, two Latin and one Greek. It will be useful to say a little more about them and to indicate some of the other manuscripts Swete consulted. In this way it will be possible to supply readers with what is lacking in Swete’s edition, namely, a list of sigla that will enable them to use the apparatus. In his preface to volume 1, Swete explains in some detail

the manuscripts he has used in preparing his edition. The better of the two Latin manuscripts he primarily uses is Codex Ambianensis 88, olim Corbiensts (C). Dating from the ninth or tenth century,

the second volume includes all the commentaries from Galatians to Philemon. Originally at Corbie, this manuscript was moved to Amiens in the late eighteenth century. Swete also consults Codex Harletanus 3063, olim Cusanus (H), a manuscript that once belonged to the Hospital of St. Nicholas near Cusa, a foundation of Nicholas of Cusa (d. 1464). By Swete’s time, this ninth-century manuscript was part of the Harley Collection in the British Museum. The opening eight quires of the manuscript have been lost, 75 See the “Appended Note” that begins after the listing of sigla on p. XX1X.

XXVIl COMMENTARIES ON THE MINOR EPISTLES OF PAUL

and what remains begins with the early part of Ambrosiaster’s commentary on 2 Corinthians. With the prologue to Galatians the Latin translation of Theodore’s commentaries replaces Ambrosiaster’s work. ‘These two Latin manuscripts appear unrelated to one another and do not seem derived directly from a single original. Swete has taken the Greek fragments he prints largely from the eleventh-century catena in the Bibliotheque Nationale, Corslin 204. This manuscript was printed by J. A. Cramer in volumes

6 and 7 of his Catene Grecorum Patrum in Novum Testamentum (8 vols.; Oxford: E Typographeo Academico, 1838-44), and Otto Fridolin Fritzsche extracted from Cramer and edited most of the fragments attributed to Theodore in his Theodor episcopi Mopsuestent In novum testamentum commentariorum quae reperiri

potuerunt (Turici: Meyer et Zeller, 1847). Occasionally Swete cites in his apparatus other catenae found in Paris. As I have mentioned, unfortunately, Swete does not supply sigla for his apparatus. Nevertheless, he includes in it a number of references to other Latin texts that have a bearing upon the readings of C and H. Rabanus Maurus, who was abbot of Fulda (825-847) and who died in 856 as Archbishop of Mainz, completed his Enarrationes on Paul about 842. The manuscript from Fulda that he apparently used seems to have attributed the commentaries it included to Ambrose. But beginning with the commentary on Philippians Rabanus’s texts depend upon a (lost) Latin manuscript translating Theodore’s commentariesthat Swete suggests is “near of kin to the archetype of C and H” (1:xxxill). For Rabanus’s work Swete uses the editio princeps, printed in Cologne, 1626. Lanfranc (ca. 1010-1089) entered the abbey of Bec in 1042 and was prior from 1045 until 1063. In his commentary on Paul, Lanfranc preserved extracts from what may have been the manuscript used by C, and Swete has used Abbé Migne’s reprint of J. L. D’Achery’s edition of the Lanfranc manuscript then belonging to the Benedictine monastery of St. Melanius at Redon in Brittany, published in Paris, 1646. Depending upon Lanfrance, Robert of Bridlington (fl. 1180) wrote his Compilationes in epistolas Pauli apostoli, preserved in two manuscripts now found at Cambridge. Finally, Cardinal J. B. Pitra published in 1852 the Latin translation of ‘Theodore’s commentaries on Galatians, Ephesians, and Philemon, with selections

, from the intervening commentaries (published in J. B. Pitra, ed.,

INTRODUCTION XX1X Spicilegium solesmense complectens sanctorum patrum scriptorumque ecclesiasticorum anecdota hactenus opera, selecta e graecis orientaltbusque et latinis codicibus [4 vols.; Paris: Didot, 1852—-58]).

With all this in mind it is possible to supply an abbreviated list of sigla as follows: C = Codex Ambianensis §8

H = Codex Harletanus 3063 Coisl. 204 = Corslin 204 Cr. = Cramer (see above) Fy. = Fritzsche (see above) y = Rabanus Maurus {= Lanfranc Pitra = Cardinal Pitra, 1852 g = Greek APPENDED NOTE

The purpose of this note is to supply readers who wish to examine problems with Swete’s text with a preliminary guide for doing so.?° First, I shall list the changes recommended by Swete himself and by Wickert that have been accepted in the text published in this book. References will be to the emended text by page and line, followed by the volume, page, and line in Swete’s original edition, and by any comments that seem necessary. Second, I shall make some observations about the proposals made by Swete and Wickert that have not been accepted. Finally, Professor John Fitzgerald has called my attention to four secondary articles, three of which report newly found manuscript evidence for the Latin translation of ‘Theodore’s commentaries. Corrections and E'mendations of Swete’s Text Accepted in This Volume

A number of Swete’s suggestions in his two “Addenda et Corrigenda” are quite simply corrections of his text. The most obvious example is the substitution of diuinarum for the typographical 26 Both volumes of Swete’s edition are available online for free viewing

or download, so readers can consult on their own Swete’s text, apparatus, notes, and addenda and corrigenda (1:312; 2:286). For volume 1, see: http://www.archive.org/details/theodoriepiscopo1theogoog; for volume 2, see: http://www.archive.org/details/theodoriepiscopooswetgoog.

XXX COMMENTARIES ON THE MINOR EPISTLES OF PAUL

error diuianrum (178.5, Swete 1:117.14). Another typographical error occurs at 314.21 (Swete 1:216.3), where quoniam should

not have been italicized. In several places Swete corrects the spelling and accentuation of the Greek parallels (86.30, Swete 1:57.21; 96.29, Swete 1:63.19; 210.28, Swete 1:141.10; 294.6, Swete 1:200.18; 298.32, Swete 1:204.26; 400.29, Swete 1:284.21:; 568.4—-5, Swete 2:102.12).

Other corrections involve the apparatus: 46 formam H refers to line 23 (Swete corrects the line number on 1:30 from 13 to 17) 60 for line 2 read nobis instead of uobis (Swete 1:39: 6 corr. nobis) 100 for line 6 read uideretur C* instead of uideretur C (Swete 1:65: 5 C*)

114 add to line 30 cum haec H (Swete 1:75.16 adds this manuscript reading) 118 Swete’s correction of 1:77, read 12 for 11, has been made by the adaptation of his apparatus to the present pagination and lines.

210 for lines 31-32 incircumscriptione instead of incircumscriptionem (Swete 1:141.3 corrects to incircumscriptione C* Af)

294 (at line 32 in apparatus) and 314 (at line 11 in apparatus) delete lec. (Swete 1:202 and 1:215 dele |€C.)

In addition to the obvious corrections just listed, Swete changes his punctuation in a number of places. Sometimes it is merely a question of changing a misprinted comma to a period (190.11, Swete 1:125.14; 258.4, Swete 1:174.16; 316.18; Swete 1:218.3). Several other changes 1n the punctuation have also been accepted: 112.32 (Swete 1:73.26: punctuate nit. et ipsi, ). The change

makes ipsi the subject of nituntur, rather than understanding it with the participle intelligentes. This improves the Latin but does not alter the sense of the passage.

INTRODUCTION XXX1 124.2 (Swete 1:82.25: add comma after mAnpodtat) The addition of the comma clarifies the passage by preventing the

following prepositional phrase from being understood in reference to the fulfilling of the law in the present Jerusalem. 208.24 (Swete 1:139.12: punctuate regenerationem, illam) This changes “we participating by that regeneration, gain the participation that is with him” to “we participating by regeneration, gain that participation that is with him.” This makes for a smoother reading. 304.23 (Swete 1:208.12: dele comma after quidem) Here the comma seems superfluous and even confusing. 308.19 (Swete 1:211.4: add comma after eo) ‘The comma pre-

vents the clause beginning with licet from intruding , upon the main clause of the sentence. 368.18 (Swete 1:258.18: dele comma after eo) The comma 1s superfluous and interrupts the flow of the Latin. 394.25 (Swete 1:279.9: dele comma after ostendens) Again the

comma is superfluous. 752.1-2 (Swete 2:242.19-20: read ‘eorum’ poetam ‘prophe-

tam’) This is an important change: from “their own poet” to “their own prophet.” The correction conforms ‘Theodore’s comment to the scriptural text: proprius eorum propheta.

At three places Swete has added a bracketed word to the scriptural text:

476.28 (Swete 2:30.2: read in obu. [Domini]) The addition reflects ‘Theodore’s comment: rapti ducantur in a€érem obuiam Domini. 556.7 (Swete 2:92.2: add [aut] after crinibus) This not only makes better sense of the scriptural passage but also reflects TTheodore’s comment: ex auro aut margaritas aut flexu crinium aut pretiosa ueste. 758.30 (Swete 2:249.8: after in omnibus add [placentas]) In his note 78 Wickert appears to misunderstand Swete’s note to line 17, attributing it to line 8, where Swete has added [placentas] because of the Greek text and in light of ‘Theodore’s comment: si hoc dominis libitum fuerit.

XXX11 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

In two places Swete restores the reading of C and H. At 456.24 (Swete 2:15.15: dele [ad]) Swete upon reflection abandons

his use of Rabanus in favor of the omission of ad by C and H. The word 1s scarcely necessary for the meaning of the passage. At 706.4 (Swete 2:208.3) Swete follows C and H by omitting [nisi],

a qualification of quia mendacia confirmare cupiunt that lacks manuscript support. Three other of Swete’s emendations have been accepted and may be noted as follows:

36.10-11 (Swete 1:23.18: after quemadmodum add [non]). The addition of “not” is necessary to make sense of the passage. ‘Theodore argues that the conflict between Paul and Peter might well have led to division and asserts that this did not happen because of their later agreement. How would division not have been brought about, had not agreement intervened? The emendation is a construction ad sensum, but it surely seems necessary despite

the lack of manuscript support. 372.25 (Swete 1:263.2: read uideri and dele note). Here Swete follows Jacobi’s emendation of uidere to read uideri. Theodore is discussing an image that is seen in contrast to the unseen original. Swete’s original text would have meant “[people make images] so that there may bea rec_ ollection of those not seen for those who are nevertheless able to see.” “The emended text would mean: “a recollection of those not seen by the images that can nevertheless be seen.” ‘The improvement is obvious. 484.14 (Swete 2:35.2: read et illi.). The reading of C (corr) is ut et ill1 tunc uiuent. Swete has opted for et rather than ut: both those alive at Christ’s coming and those already dead. ‘he emendation supplies a better Latin reading and has some manuscript support.

Of Wickert’s twenty-eight notes on Swete’s text, not all of which suggest emendations, only two have been accepted, both on the basis of their support by the manuscript evidence: 426.21 (Swete 1:304.9). In note 58 Wickert points out that Swete’s text (consequentem ei doctrinae) fails to follow the reading eis found in C, H, and Rabanus. Presumably, Swete construed ei as an adjectival dative agreeing

INTRODUCTION XXXIll with doctrinae: “following that doctrine.” Swete’s note ad loc. argues that to accept eis as the reading would require rejecting doctrinae as a gloss. Wickert’s proposed emendation requires reading eis as eis: “his

doctrine” rather than “that doctrine.” ‘The emendation is more securely based in the manuscript evidence than Swete’s, and it conforms to two parallel expressions on the same page: Christi doctrina on Swete’s line 5 (426.18) and eius doctrina on line 10 (426.21). 458.25 (Swete 2:17.4). In note 60 Wickert observes that Swete has followed Jacobi’s conjecture, substituting uenire for the reading finire foundin C, H, and Rabanus. He suggests reading finiri as a presumed translation of a Greek 6otGec0ar. ‘Thus, instead of “we expect the reward to come to us,” we should translate “we expect the reward to be determined for us.” ‘The emendation is persuasive because it is more securely based upon the manuscripts. Emendations Not Accepted in This Edition

Many of the proposals made by Swete and Wickert, however persuasive, seem purely conjectural, and it is primarily for this reason that they have been rejected. As well, few of the changes recommended affect the fundamental sense of the text first established by Swete. It would go beyond the purpose of this note to examine in detail all the suggestions that have been made, and in what follows I shall try to limit my discussion. ‘The volume, page, and line numbers refer to Swete’s printed edition. Several of Swete’s “additions” are just that: proposing a possible Greek original for the Latin (1:37.16, 1:198.17), determining the meaning of a Latin word (1:20.8), or referring to other sources that could be consulted (1:162.14, 1:222.18sq.). Some of his corrections involve no more than a change in the spelling of the Latin word (1:7.5, I:130.12, 1:235.10, 1:248.108q., 1:271.13, 1:272.6). Sometimes it is a question of changing the Latin word itself without seriously affecting the sense (1:3.1, 1:33.9, I:41.20, 1:49.15, 1:95.11, 1:165.16, 1:219.16, I. :247.18, 1:269.16). At one point Swete revises his punctuation but in a way that makes only a minor difference in the sense (1:155.15). In two places he has made

slight changes to the scriptural text (1:60.10, 1:63.7). None of these changes affects the sense, and they often have no manuscript

XXXIV COMMENTARIES ON THE MINOR EPISTLES OF PAUL

support and are sometimes qualified by a “perhaps.” The aim appears to be finding a clearer Latin text. For these reasons, none of them has been accepted. There are six places where Swete has accepted Jacobi’s con-

jectures. ‘Three of them are clearly designed to improve the Latin but have no warrant in the manuscript tradition, judging by Swete’s apparatus (1:21.3, 1:201.9, 1:219.14). At 1:251.4—5 Swete “perhaps” follows Jacobi’s judgment that communionem ... accepit should “be expunged as a marginal gloss on the preceding sentence.” Jacobi’s two other conjectures followed by Swete are more interesting because they are attempts to improve the sense of the text: 1:32.12 (50.9 in this edition) for arrogantiam read perh. angustiam [so Jacobi, /.c.]|. Here Theodore is speaking of the apostle’s obscurity, and Jacobi’s emendation rests

soley on his understanding that the problem rests in Paul’s lapidary style. “Arrogantia” does, indeed, seem a strange word in the context, since its usual meaning would be “haughtiness” or “arrogance.” But the Oxford Latin Dictionary gives a meaning of the verb arrogo

(2b): “to import or introduce (additional matter).” I have attempted to make sense of the passage by translating arrogantia as “exaggeration.” This is because the scriptural text (Gal 2:17) includes Paul’s (false) conclusion that “Christ is a servant of sin.” ‘Thus, we could understand Theodore’s comment as a reference not only to Paul’s lapidary style but also to his rhetorical use of arguments that are so exaggerated as to carry with them their own refutation. In any case, while the difficulty certainly remains, Jacobi’s emendation 1s purely conjectural. 1:130.11 (196.18) dele nos [Jacobi, l.c.]. Here ‘Theodore speaks of the “recapitulation” of all things in Christ as “the bond for the harmony of the whole creation.” He goes on to say that the whole creation was looking to us for this, because God the Word indwelt him (the assumed Man): omni creatura ad illud nos inspiciente, propter inhabitantem Deum Uerbum. C in fact omits nos, but both C and H employ the accusative rather than the ablative, thereby rendering the Latin unintelligible.

INTRODUCTION XXXV Granted the difficulty, it does not seem to me impossible to understand “us.” ‘The clearer reference would be to the human Christ, but Theodore’s strong insistence

upon the identity of humans with the assumed Man could well be the point. God’s purpose was to employ humanity as the bond linking the invisible and visible

creations. Adam was a pledge of this harmony, and the new humanity in Christ (“us”) fulfills that pledge. Again, the difficulty remains, but removing the nos does not necessarily clarify the passage.

Many of Swete’s own emendations appear to be attempts to clarify or to improve the Latin of the text (1:2.28, 1:10.11, 1:13.1, 1:31.30, 1:38.18, 1:97.15, 1:116.7, 1:132.9, 1:242.14, 1:255.17, 1:294.6, 2:11.14). At two places he slightly modifies the Greek

text (1:61.26, 2:8.23). He changes the tense of the verb to the future (ostendet) at 1:240.5 1n order to conform Theodore’s para-

phrase to the future tense employed by the scriptural verse. In the commentary on Colossians at 1:276.1 he suggests the future (adimpletur) for the citation of Eph 1:22, on the grounds that in the commentary on Ephesians the verse is rendered this way. None of these changes significantly alters the meaning of the text. Again, few of them have firm manuscript support, while most of them are qualified by “perhaps.” As with Jacobi’s emendations, so with Swete’s, the more interesting proposals have to do with at-

tempts to expose the meaning of the passages in question. The following examples may be cited: 1:47.10 (72.13) read [mortales] const. Swete rightly sees that

constituti dangles: literally, “since all of us constituted necessarily commit many transgressions.” Adding mortales would not only clarify the Latin but also would reflect ‘Theodore’s idea that our mortality is the cause of our sinfulness. The English translation solves the problem by using the phrase “so constituted that” we transgress. Swete’s solution is attractive, but it has no basis in the manuscripts and has seemed unnecessary to me.

1:49.14(74.20) om. non[?]. Theodore argues that the law was

| imposed for the sake of transgressions, quasi quod iam ultra lex in nobisnon habeat locum, post Christiaduentum.

XXXVi COMMENTARIES ON THE MINOR EPISTLES OF PAUL

In note 53 Wickert rejects this emendation. He supposes that Swete was “disturbed” by the following sentence, where ‘Theodore recognizes that “in the present life and after Christ’s coming we are plainly still subject to committing transgressions.” In other words, Swete sees an apparent contradiction between the implied absence of

transgressions in lines 12-14 and their recognition in lines 15-17. But the contradiction has to do with the tension between the “already” and the “not yet.” Wickert

correctly argues: “Es handelt sich aber um die Doppeldeutigkeit des Interim.... “Der Apostel sagt also, das Gesetz sei um der Ubertretungen willen gegeben, in der Meinung (quasi quod = ac &v), da nunmehr weiterhin das Gesetz eine Statte habe bei uns, nach Christi Erscheinung’: das klingt, angesichts des die Epoche bezeichnenden iam = ¥5n, sehr unwahrscheinlich und erweist sich im Blick auf Gal 3 19 als sachlich unmoglich. Der folgende Satz (quoniam autem etc.) ftihrt ibrigens deutlich einen Gegensatz zum Vorigen ein.” 1:168.10 (248.23) read percipiant. ‘The first clause in the sentence beginning on line 10 reads: et quoniam in hoc sermonem adtraxit. Swete apparently wishes to replace

adtraxit with percipiant. “When they understood his discourse on this point” substitutes for “When Paul drew his discourse to this point.” I fail to understand the point of the emendation. There is no manuscript support, and the revised meaning makes no more sense than the one it replaces.

2:7.3 (446.7) for placitis doctrinis read perh. pl. [uel] d. Swete takes placitis as a noun meaning tenets, opinions,

or doctrines. ‘This would yield a translation “how by our tenets or doctrines you left idol worship.” But the text as it stands could be understood as an ablative absolute: “our teachings having been pleasing.” In note 59 Wickert deals with the same passage. He refers not only to Swete’s suggestion but also Jacobi’s conjecture

| (enim for quidem, and plactis for placitis). Wickert’s own suggestion is to read: nostris placiti doctrinis. This emendation would scarcely differ from construing the text as it stands as an ablative absolute.

INTRODUCTION XXXVI Wickert’s notes (51-79) are not always “Korrekturen,” nor is it easy to categorize them. The comments that follow will be in the order of his notes, followed by an indication of the volume, page, and line numbers of Swete’s edition and this edition.

51. (1:28.14 = 44.4) A difficult passage. Wickert wants to read: “If God had made us ... establishing us (no

rather than non) as a nature (natura rather than naturam) concurring with this (sc. the legitimo animo, instinctively obedient to the natural law).” But there is NO manuscript evidence for changing non to nos. | prefer my translation (45.3—5), which depends upon the

adversative meaning of concurrere: “If God had employed some kind of single character for our complete existence so as to prepare us for choosing the best by a soul ruled by the law, and had not also made us by establishing in us a nature that runs counter to this, we should necessarily differ in no way from irrational beasts.” These alternatives really make little difference, since Theodore’s main point is clear for both of them: humans possess free choice. 52. (1:29.17 = 46.1) Wickert is concerned with Swete’s note

on cum uita ista diuidens saecula. Swete suggests replacing ista with ipsa, reflecting a hypothetical Greek: hua adty tH Cw. Wickert questions this retroversion and suggests that the Greek may have been peta todtov tov Blov dtate@v tobe ai@vac, which the Latin translator misunderstood as peta todtov tod Btov. He does not sug-

gest emending the Latin text.

53. (1:49.12 = 74.18) See the discussion of Swete’s correction at 1:49.14 above. Wickert also rejects Swete’s change of ultro in line 14 to ultra. 54. (1:61.24 = 94.1) Here Wickert emends the Greek, ren-

dering three datives as accusatives on the basis of the Latin. This may improve the Greek, but it does not change the sense. Should we seek to correct the Greek by the Latin? 55. (1:106.2 = 160.30) Wickert’s emendation (nos for non) would yield “it is unbecoming for us in the present to undergo toil” instead of “it is not unbecoming in

XXXV11l1 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

the present to undergo toil.” I think Wickert misses Theodore’s point, based on the cryptic ending of the scriptural verse: “when we are not tired.” ‘Theodore takes the reference to be to the rest of the age to come, when toil will disappear. In the present, however, toil is appropriate and necessary. 56. (1:132.22 = 200.4) Here the Latin attaches “bound” to the miracles, while the Greek attributes the binding to the Spirit. Wickert wants to conform the Greek to the Latin by substituting émogtyyév for émooryyév

(200.4). It 1s hard to see any fundamental difference in meaning, and it is more reasonable to suppose the Latin has misunderstood the Greek than the other way round. 57. (1:147.14 = 220.10) Wickert’s emendation takes perfec-

tam with directionem and changes uirtutem to uirtutum: “make progress toward the perfect achievement of virtues” instead of “make progress in the straight path leading to perfect virtue.” ‘The emendation is purely speculative and scarcely changes the basic meaning of the passage. 58. (1:304.9 = 426.21) Wickert’s emendation has been accepted. See above. 59. (2:7.1= 446.5) This note has been discussed in reference to Swete 2:7.3 above.

60. (2:17.4 = 458.25) Wickert’s emendation has been accepted. See above.

61. (2:22.15 = 466.12) The problem 1s ut adultera in line 17. We should expect the husband rather than the wife as the adulterer. The Greek parallel, which exists for this passage, has étav wy mpdG Eté—av puTaivyta: “when

he is not defiled with another woman.” ‘The Latin

would mean “he means the time when [the wife?] is not defiled as an adulteress.” Wickert suggests that the orig-

inal Latin translation may have been: quando non ad ltera sordidatur, later corrupted to the present text, ut adultera. This conjecture is both ingenious and persuasive, and the only reason it has not been accepted is its lack of manuscript support.

INTRODUCTION XXX1X 62. (2:24.14 = 468.30) Wickert’s note concerns the expression sanctificationem possessionis in line 15, where

Theodore explains the text of 1 Thess 4:7 andits mention of sanctificationem alone. Wickert does not propose changing the text, but rejects Swete’s note ad loc. associating the expression with Acts 7:5, 45. He rightly links the expression to 1 Thess 4:4: to éavtotd oxedoc xtIoOar

ev aytacu@. ‘[lheodore’s reference is primarily to the age to come. “Es geht um jene Heiligkeit, die wir einst ganz besitzen werden, um die wir uns aber hier schon xata wtuynow bemthen—auch in den geschlechtlichen Beziehungen.” 63. (2:58.2 = 512.23) Wickert accepts Jacobi’s change of in ueritate caritatis to in caritate ueritatis, thereby conforming ‘Theodore’s paraphrase to the expression in 2 Thess 2:10. The emendation is attractive but has not been accepted partly because there is no manuscript warrant and partly because it is not possible to be sure that the Latin translator has followed ‘Theodore’s Greek text of the scriptural verse. 64. (2:58.7 = 512.28) Here there is a Greek parallel. On this basis Wickert approves of Swete’s correction of concessione in C H r to concessionem, an emendation Swete’s apparatus explains as based on the Greek text. But Wickert argues that Swete might have gone further by changing Dei to Deo. He suggests that the reading concessione may have explained the Dei: “by the permission of God.” This would then allow the following words (opus eius) to be a reference to the devil’s or antichrist’s work, leaving quasi and esse without any clear meaning. The argument is ingenious and may help explain why the Latin text is muddled, but Wickert apparently does not propose an emendation. 65. (2:63.11 = 520.13) [Theodore comments on 2 ‘Thess 3:12:

“He [Paul] does not say that they should work without qualification, but he added with modesty, quod erant

adimentes, so that they might not be inquisitive....” Wickert remains unconvinced by the attempts of Swete and Jacobi to conjecture the original Greek, and he sus-

pects the phrase underlined above is a gloss. On the

xl COMMENTARIES ON THE MINOR EPISTLES OF PAUL

other hand, if we accept “ut de uita aliena,” the reading of C(corr.), rather than “ut ne,” that of H for line 12, the text could be read: adiecit ‘cum modestia,’ quod erant adentes ( = omovdaCovtec?) ut de uita aliena curiose

agerent. Wickert does not press his solution and ends with a non liquet. 66. (2:77.4 = 538.17) Wickert notes the tautology in the text:

‘euangelium’ uero ‘gloriae’ uocat illam praedicationem quae de euangelio est. He also points out that illa in line 7 “hangs in the air” and that line 11 reads: haec ergo praedicatio est de futuris. Thus, in the first phrase we should read quae de futuris est rather than quae de euangelio est. ‘This certainly makes good sense, and Wickert rightly alludes to the Antiochene tendency to identity glory with the age to come. But the emendation has no clear manuscript support. 67. (2:83.6 = 546.12) Here Theodore paraphrases Paul’s advice to Timothy, urging him to persevere in his life and teaching, hoc enim magnum tibi prouidebit 1uuamen

et consequenter eligenti istae gratiae. Wickert notes that all the manuscripts have eligent. He rejects Jacobi’s conjecture: consequenter eligent, which would mean: “and consequently they (sc. those to whom Timothy preaches) will choose to live by that grace.” He approves of Swete’s simpler conjecture (eligenti for eligent).

68. (2:86.5 = 550.5) The problem is aliter in line 7. Wickert refers to Swete’s note ad loc., suggesting a possible

reading altera. But he does not emend the text and asks: “Warum sollte der bersetzer nicht “kAAwe’ gelesen haben?”

69. (2:98.22 = 564.11) The difficulty is that here the episcopate is not to be desired, whereas 1n 1 ‘Tim 3:16 and Theodore’s following comments it is to be desired as a good work. Wickert approves of Swete’s note on line 23,

noting the difficulty. But he rejects the reading Swete suggests in his note: ut intellegerent non [absolute quidem] esse concupiscendum. Wickert proposes reading: hoc enim erat suadere ut intelligerent non esse concupiscendum, debere uero scire, etc., arguing that

INTRODUCTION xli the second non has dropped out by haplography. ‘Thus, we could translate: “to persuade them that it was not the case that the episcopate was not to be desired, but that they ought to know how to desire it.” This 1s an attractive proposal and, in fact, honors the spirit of Swete’s note. The English translation makes a similar qualification, but it has seemed to me preferable to leave the difficulty in the text untouched and simply to call attention to it in a note. 70. (2:104.4 = 570.30) Wickert suggests changing utrisque in line 5 to utrosque, thereby following the Greek, which has the accusative. But utriusque in line 3 1s equally troubling. ‘The emendation clarifies the Latin but 1s purely conjectural.

71. (2:142.16 = 618.14) Wickert emends arbitrio eorum prauitatem to arbitri1 eorum prauitatem, following the reading of C (corr.) and Rabanus. He also appeals to 2:111.5, where we find arbitrii sui prauitate. ‘The emendation has manuscript support, but it is hard to see that it changes the sense of the passage.

72, (2:142.21 = 618.18) Wickert refers to Swete’s note on 2:142.22, where he suggests the possibility of reading talia instead of alia and understands de illis in line 23 to refer to the faithful. Wickert admits the possibility of reading talia, but his concern is to reject Swete’s interpretation of de illis, arguing that the reference 1s not to the faithful but to the foods. Thus, he proposes no emendation. 73. (2:146.7 = 622.26) quae alios ita instruere deproperat ita ut sit.... Wickert suggests the possibility of striking the second ita. This would improve the Latin, but ita ut could well be an example of the barbarous Latin of the translation. 74. (2:157.18 = 638.26) Wickert approves of Swete’s note on line 19, which points out that “the alternative clause seems to be wanting.” Wickert suggests that the problem may be the result of a homoteleuton and that we could supply a phrase parallel to that following the first and existing siue. He does not appear to emend the text.

xli COMMENTARIES ON THE MINOR EPISTLES OF PAUL

75. (2:177.16 = 664.29) Wickert makes a slight change in order to improve the Greek text in the parallel (t@ instead of 76).

76. (2:193.23 = 686.30) Wickert suggests using the Latin to correct the Greek parallel, by changing jvixa to &tiva. This is a reasonable proposal, but one that makes no significant change in the meaning and argues (problematically, I think) from the Latin to the Greek. 77. (2:218.5 = 718.17) Wickert proposes inserting accipere qui instead of Swete’s simple insertion of qui. ‘Thus, we should translate “it would be ridiculous to accept Moses, who...” instead of “it would be ridiculous that Moses, who....” I find it hard to see that the change makes any real difference. 78. (2:249.8 = 758.30) See Swete’s addition of [placentes] in

this place. Wickert’s note has been discussed in commenting on accepting Swete’s amendment (758.30 in this edition). 79. (2:254.18 = 766.25) Wickert’s emendation changes necessitate addictus to necessitate addctus, that 1s, “led by necessity.” But since the present reading means “bound by necessity,” the emendation scarcely seem necessary. Articles Dealing with Swete’s Text

In two articles Donatien de Bruyne called attention to newly found manuscript evidence for the Latin translation of Theodore’s

commentaries on the Pauline epistles. In Revue bénédictine 33 (1921): 53-54 he reported his discovery of a manuscript in the Bibliothéque Nationale of Paris that includes Theodore’s commentaries on the two letters to ‘Timothy and the letters to Titus and Philemon. Leaves 5-12 of MS 17.177 are in an Anglo-Saxon script of the tenth century, though leaves 9-12 are mutilated. The leaves are to be arranged in the order 11, 10, 5, 6, 7, 8. DeBruyne also correlated the content of these leaves with Swete’s printed text. He then chose three passages that call Swete’s text into question, arguing that P supplies a better text at these points (Swete 2:189.1, 2:250.3, 2:255.16). Several years later (in Revue bénédictine 4°77 [1935]: 305) DeBruyne pointed out that the manuscript he

INTRODUCTION xi had discovered (now labeled Paris B.N. 17177) was missing two leaves between 5 and 6. These two leaves turned out to have been preserved in a mutilated condition in the Vatican Library (Vatic. lat. 340). They are described as in an Anglo-Saxon script of the eighth or ninth century, though DeBruyne failed to note that in his earlier article he gave the date as tenth century. Dom Eligius Dekkers almost twenty years later published an article entitled “Un nouveau manuscrit du commentaire de Théodore de Mopsueste aux Epitres de S. Paul” (Sacris erudiri

6 [1954]: 429-33). Swete dated C in the ninth or tenth century, H in the ninth. But Dekker claims that both are from the eighth or ninth century and that their provenance is northeast France and probably from Corbie. He also notes the Paris- Vatican

manuscript DeBruyne had found. His own discovery is of a manuscript in the Bibliotheque Universitaire of Gaud (Gandavensis 455). [his manuscript, a quarto consisting of two hundred leaves, 1s dated to the ninth century, “provenant, comme tant d’autres manuscripts gantois, de S. Maximin de Tréves.” Apart from the apparently later addition of a diploma of Otto I, dated 10 March 956, and a poem on creation, the manuscript includes commentaries on all the Pauline epistles save for Romans and Hebrews. Only the commentaries on the Corinthian letters give Ambrosiaster’s text, while the rest of them preserve the Latin translation of ‘Theodore’s commentaries. Since a number of Carolingian and medieval writers have preserved this combination

of Ambrosiaster and Theodore, attributing both to Ambrose, there remains the possibility of discovering other witnesses to ‘Theodore’s commentaries in the many manuscripts attributed to Ambrosiaster. Dekkers points out that G reproduces the “particularités” of Cand H. Therefore, it belongs to the same family but is closer to H. Dekkers’s reconstruction of the manuscript tree proposes a common archetype for C and a hypothical y, which is then to be regarded as the archetype of Hf! and G. The last of the four articles Prof. Fitzgerald sent me does not include any new manuscript evidence but is simply a note on a passage in I‘heodore’s commentary on 1 Timothy. W. L. Lorimer, in Journal of Theological Studies 44 (1943): 58-59, corrects Swete’s note on 2:123. The Greek fragment reads: “But when there came to be a great increase of true religion, not only the largest [véyrorat] cities, but also the country places belonged to believers.” ‘The

xliv COMMENTARIES ON THE MINOR EPISTLES OF PAUL

Latin translation reads: “But when true religion appears to have gained increase, then not only cities but country regions were filled [repletae] with believers.” Swete’s note observes that the Greek has lost the word corresponding with repletae, while péyrota finds no place in the Latin. Lorimer’s conclusion is that “Theodore wrote, and the translator read, weotat not weyrotas.” Conclusion

In considering the various ways in which Swete himself and others have attempted to improve his edition, I have been struck by

the fact that none of these attempts and, so far as one can tell, none of the new manuscript evidence seriously calls into question Swete’s achievement. Indeed, not only are the various proposals concerned with small details in Swete’s text, but they also fail to make any significant change in that text. ‘l’o be sure, the work of

emendation may well polish and sharpen the text Swete has established, but they can scarcely replace it. The real value of the observations and emendations discussed in this note may well be to call attention to the difficulties in the text and to help readers discern Theodore’s meaning, which so often lies concealed beneath the obscurity not only of the Latin translation but, as well, of his Greek.

BLANK PAGE

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD GALATAS ARGUMENTUM*

BEATUS apostolus Paulus fidem quae in Christo est euangelizans uenit ad gentem Galatarum; quos et per gratiam sancti Spi-

ritus ita sua inluminauit doctrina, ut etiam credentes non modo baptizarentur, sed etiam sancti Spiritus gratiam ad instar ceteros rum fidelium adsequerentur. quidam uero ex lIudaeis qui Christo crediderant, praua ducti aemulatione, multam sollicitudinem expendebant ad hoc ut suaderent illis qui ex gentibus crediderant etiam legis seruare mandata. est autem argumentum huius epistolae plurima in parte concordans in illis quae in secunda ad Corinro thios epistola expressa esse uidentur, si quis tamen elus argumentum ueraciter cum istius epistolae argumento comparare uoluerit. uenerunt ergo hi et ad gentem Galatarum, plurimum derogantes apostolum Paulum, cupientes modis omnibus legis firmare decreta; dicentes quoniam ‘nullum iuuamen ex ea fide quae in Christo 15 eSt poterint credentes adsequi, si non etiam et legis Moysaicae 1mpleuerint decreta.’ dicebant enim quia et primum lex a Deo data sit ea ratione ut custodientes eam bonorum ab ea percipiamus fruitionem, utpote iusti et qui opere ipso legis impleuerimus decreta. si uero neglegendam existimauerimus esse legis custodiam, 20 indubie diuinae subiciemur sententiae. dicebant autem et apostolos omnes qui fuerant cum Christo uehementer legis custodiam || INCIPIT . ARGUMTVM . IN EPISTOLA BEATI PAVLI APOSTOLI AD GALATHAS

EXPOSITUM A BEATO AMBROSIO EPISCOPO C 3 modoomH_ 9g _ conc. illis

C (corr.) [cf. p. 51, 1.1] 11 argumentum C* H 12 ethiH 15° poterant C (corr.) H [cf. Rénsch, 294: Bensly, 72 n, 88] || legesC* 17 abeoH 20 ad apost. H

THEODORE OF MOPSUESTIA ON BLESSED PAUL’S LETTER TO THE GALATIANS THE SETTING

[1] Ihe blessed apostle Paul came to the Galatians preaching the good news of faith in Christ. By the grace of the Holy Spirit he so illuminated them by his teaching that, as soon as they believed, they were not only baptized but also acquired the grace of the Holy

Spirit in just the same way as the rest of the faithful. But certain of the Jews who had believed in Christ, prompted by perverse rivalry, spent great and anxious care to persuade the believing Gentiles that they should keep the requirements of the law. Indeed, the setting of this letter agrees in large part with what appears to be described in 2 Corinthians, at least if someone is willing accurately to compare its setting with that of this letter. Thus, these Jewish Christians came to the Galatians, slandering the apostle Paul as much as possible and wishing [2] to establish the commandments of the law in all ways. And so they said that “believers could gain no benefit from faith in Christ unless they also fulfilled the commandments of the Mosaic law.” For they said that the law was given by God at first on the principle that if we keep it we should receive from it the enjoyment of good things, since, of course, those of us who fulfill the commandments of the law by doing them are righteous. But if we think that keeping the law must be disregarded, we shall doubtless be liable to divine judgment. Moreover, they also said that all the apostles who had been with Christ

4 AD GALATAS cum omni seruare diligentia. haec autem dicebant ut legis quidem auctoritatem omni uirtute augerent, gloriam uero Pauli modis omnibus abolerent; derogantes eius doctrinae ac dicentes quoniam ‘non uere similis hic ceteris apostolis. nec enim est fas ut tan5 tos relinquentes, isti uni et soli uelitis intendere.’ adicientes etiam dicebant quia ‘ill1 quidem discipuli fuerunt Christi, et cum eo per omne tempus conuersati sunt, et ab eo omni dogmatum scrupulositate sunt edocti; hic uero idem Paulus Christum nec uidere nec ab eo discere quicquam potuit, sed horum ipsorum fuit discipulus.

io aquo enim altero potuit discere ueritatem, postquam Christus in caelum ascendit? itaque modis omnibus conuenit non huic intendere talia docenti, sed ceteris apostolis, apud quos multa sollicitudo erga legis obseruantiam esse inuenitur.’ his sermonibus suaserunt Galatis qui ex gentibus Christo crediderant, docentes eos ts quia beato Paulo baptisma perceperant et diuersas gratias spiritales fuerant adsecuti ut legitimae obseruationi succumberent, in tantum ut et quidam eorum circumcisionem carnis accipere adquieuissent. quo facto apostolus de tali gestu probat ut conuenerat feruens aemulatione, scribens ad eos hanc epistolam; ad omnia 20 quae ab aduersariis de eo dicta fuerant prudenter respondens, et comprobans quod enim illa quae de se fuerant dicta uana essent. cum debita uero modestia instruxit eos ac docuit quoniam post Christi aduentum minime conueniat legis inseruire custodiae. docebit autem nos cautissime de singulis his illa interpretatio quae 2, Deo auctore suo ordine explanabitur in subsequentibus. I

Paulus apostolus, non ab hominbus neque per hominem, sed per Lesum Chnistum, et Deum Patrem, qui suscitauit eum ex mortuis.

Diximus iam et in superioribus argumentum explicantes, quoniam aduersarii ad destructionem Pauli plurimam abusi fuissent 30 derogationem, dummodo eius euacuarent gloriam, sicque doctri-

2 auctoritateino.u.H 4 hicsimilisH || cet. estap. C(corr) 7 omne d. scrupolisitate C* omnes d. scrupulositate C (corr.) 11 asc. inc. HH 12 aliadoc.H || et(forsed)H 14 docentes eos beato P. qui et bapt. perc. C* detrahentes b. P. quiet bapt. ab eo perc. C (corr.) 16 obseruatione C* 17-18

adquiuissentC H 18 probataC 19 scribitC 21 enimuero (for enim) C (corr.) 28 etiam (for iam) H

LETTER TO THE GALATIANS 5 firmly observed keeping the law with all diligence. ‘They said this, then, in order to magnify the authority of the law as much as possible, but also to destroy Paul’s reputation in all respects by setting aside his teaching and saying that “he is not truly like the other apostles. Nor is it right for you to desert such great men and be willing to pay attention to that one and him alone.” They said

in addition that “those men who were indeed Christ’s disciples were his companions during the whole time of his ministry and learned from him his teaching with all exactness. But this Paul was unable either to see Christ or to learn anything from him. Instead, he was the disciple of those very others. Indeed, from what other source could he have learned the truth after Christ had ascended into heaven? And so in every way it is right to pay no attention to him when he teaches such things, but to attend to the other apostles among whom there is found great care for observing

the law.” By these words they persuaded the Galatians who had believed in Christ when they were Gentiles. They taught those who had received baptism from blessed Paul and had acquired various spiritual graces that they should submit to observing the law to such a degree as to accept the circumcision of their flesh. When this happened, the apostle demonstrates that he had been right regarding this matter. He is roused to opposition, and he

writes this letter to them. He wisely answers everything that his opponents had said about him [3] and demonstrates that it was groundless. Moreover, with due modesty he instructed them

- and taught that after Christ’s coming it was not at all right to be slaves by keeping the law. And so, the interpretation expounded in what follows, in order and with God’s inspiration, will give us the soundest teaching concerning each of these points. BOOK I

1:1 Paul, an apostle, not from humans nor through a human being, but through Jesus Christ and God the Father, who raised him from the dead— We have already said above in explaining the setting that Paul’s

opponents had falsely employed the greatest possible slander to

6 AD GALATAS nam eius repudiare facerent. necessarium enim erat, eius opinione

imminuta, simul etiam et doctrinae eius titulum aboleri. propter hoc et ipse cogitur de illis quae erga se sunt satisfacere, arguens aduersarios uniuersa fuisse mentitos. in quibus et demiratione di5 gna est apostolica prudentia, quemadmodum sua firmans nullo in loco grauis aliquibus uisus est extitisse; sed quasi qui pro se satisfacere sit coactus, ita sub specie referentis uniuersa simpliciter et absolute dixit. quod et protinus ab ipsa praefatione custodisse repperitur. dicebant enim aduersarii discipulum eum fuisse beati 1o Petri et ceterorum, ut praecellente illorum doctrina per omnia ab istius doctrina abscedentes, legis confirmarent obseruantiam utpote necessariam; quam etiam et ceteri apostoli ut in [udaea commorantes ob aliorum utilitatem seruare necessario cogebantur. non dixit secundum suam consuetudinem: Paulus apostolus 1s Christi, aut Det; sed interiecit: non ab hominibus, neque per hominem, hoc est, ‘sicut aduersarii dicunt.’ unde illud et diuisit, dicens: non ab hominibus, neque per hominem, id ipsum quidem dicens, quoniam non homines apostolatus illi causa extiterat. diuidit autem illud, ut ostendat ipsa multitudine narrationis nullo mo20 do illos uerum dixisse. denique adicit: sed per Iesum Chnistum et Deum Patrem, in commune ponens illud quod dixit per, id est, et in ‘Patre’ et in ‘Iesu Christo.” non enim dixit et a Deo Patre; sed simpliciter: et Deum Patrem, per Iesum Christum pariter illud complectens. optime autem usus est et delectionem qua adicit dicens: 25 Qui suscitauit eum ex mortuis. nouitatem enim designare cupit futurae uitae, cuius primitiae dominica extitit resurrectio; in qua locum nullum habere potest legis obseruantia. nec enim circumcisio nec sacrificium nec temporum custodia locum ullum habere poterint tunc quando inmortalem illam uitam perceperimus per resur30 +rectionem. deinde quia et multitudine uolebant differentiam eius ostende-

6 quiomC* 10 Petutcet. C* || praecellentem, doctrinam CH |

eorum (for ill.) H 11 discedentesH 13 cogebantH 16 etilludH 18 hominis C H 20 dicere/ 21 ponensponensH || idem (for id est) C H 22 PatreomC 24 dilectionem CH 27 obseruantiaeC H 28-29 poterunt tum C 31 quae (for quia)C || multitudinem C multitudini 7

LETTER TO THE GALATIANS 7 destroy him. By taking away his reputation they sought to bring about the repudiation of his teaching. For if he lost esteem, it would necessarily follow that the claim of his teaching would be destroyed at the same time. For this reason Paul 1s compelled to give satisfactory answers to the charges made against him by proving that his opponents had lied about everything. Here, too, the apostle’s wisdom is worth admiring for the way he builds up his case without the least heavy-handedness against anyone. But inasmuch as he was compelled to give a satisfactory account of himself, in presenting his reply to all the charges he spoke simply and completely. Right from the start in his very salutation he is found to have observed this approach. For his opponents were saying that he was a disciple of blessed Peter and the others, and so those who abandoned Peter’s teaching were abandoning a teaching far superior in all things to their own. They said this in order to establish the observance of the law as necessary. As well, they said that the rest of the apostles, inasmuch as they remained in Judea, were also necessarily obliged to preserve the law’s observance because of its advantage for others.’ [4] He did not say in his usual way Paul, an apostle of Chnist or of God, but he inserted not from humans nor through a human being, that is, “as my opponents say.” This is why he divides his statement in two, saying not from humans nor through a human being. He means the same thing, since human beings had not been the source of his apostolic office; but he divided his statement to demonstrate by his very lengthening of it that they had in no way spoken the truth. Then he adds but through Jesus Christ and God the Father, using the word through for both, that is, both the Father and Jesus Christ. For he did not say and from God the Father, but simply and God the Father, including these words equally with through Jesus Christ. He also quite effectively employs charm by adding to his words who raised him from the dead. For he wants to indicate the novelty of the life to come, the firstfruits of which are the Lord’s resurrection, where observing the law can have no place. For neither circumcision nor sacrifice nor the observances of special times can have any place at that time when we take possession of immortal life through the resurrection. Then because they wanted to demonstrate his difference from * Perhaps the “others” are potential converts from Judaism.

8 AD GALATAS re, ex comparatione scilicet ceterorum apostolorum, quasi quia et unus idem et solus sit, non debere ceteris hunc uel praehonorari vel exaequari, ait: et qui mecum sunt omnes fratres, ecclestis Galatiae.

5 ostendens quoniam multi sunt etiam cum ipso apostolo, communicantes ei in hac doctrina. gratia uobis et pax a Deo patre nostro et domino Iesu Christo. hoc quidem posuit consuete; connectit uero alia praeter consuetudinem, illa quae sibi conuenire ad praesens argumentum exi-

ro stimabat: qui dedit semetipsum pro peccatis nostris, ut eriperet nos ex praesentt saeculo maligno secundum uoluntatem Det et patris nostri, cut gloria in saecula saeculorum. amen. ad eos qui opinantur ex his dictis posse ostendere quoniam na-

15 tura est aliqua uel mala uel maligna, quod non est praesentis temporis longam de istis facere prosecutionem, alio sermonis extanti proposito; tantum sufficit dicere, quod tsaeculum non est natura, quae atdv dé éotw ob pbotc dv brootaoer in sua possit agnosci substantia. yvwoerouévn, adAAd Sidotyx Srwe 20 saeculum autem dicitur omnis oté émivoobuevov ypdvovu elte utemporum prolixitas uel distan- xodv elte veya urxpdv wey do STAY

tia, qualitercumque fuerit exco- thy quetéoav Cahy obtag xaAj 6 gitata, siue in modicum, siue in aid@y judy cic pwrttopoy tod m000-

maius. in modicum quidem, si- zov gov. 2, Cutest nostra uita, quam ita uocat: saeculum nostrum in inluminatione uultus tut.

in magnum uero, sicut quando péya 8 O¢ Ste TO nev StdoTHUX omnem dicit distantiam illam, obtw> Aéyer tO ad THC TOD xdo30 quae est ab euangelii constitu- wov xataBoryc k&you tTHS Seutépac tione usque ad secundum Chri- tod Xeguotod mapouctacs éxt ouvtesti aduentum; quod erit in con- Agel tod} mapdvtog Blov yiwwouevyc summationem praesentis uitae, voovuevov. mept ob év Tolg ebayyede qua in euangeliis Dominus Atotg 6 xberog pyatv: idod éy@ ped” 35 ait: ecce ego uobiscum sum omni- study siul mdoacg tag Hugoac Ewe

1 quae (forquia)C 2 hunccet.H 8 aliamCH og illamH (|| pr. ad arg. H 18 sq. Coisl. 204 f. 5 b, [Cr. vi. 12, Fr. 121]. Qeod3aHp0u(marg.). 22 6

Cr. 25 uitanostraHH 30 [amundiconst. g] 32 adtod mapdvtos Cr. adtrod

tov map. conj. Fr. 34 euangelioH 35 sumom. C*

LETTER TO THE GALATIANS 9 the many, that is, by comparison with the other apostles, as though he were one and alone and ought not be honored before or equaled with the rest, he says: 1:2 and all the brothers who are with me, to the churches of Galatia.

[5] He shows that there are many also with him, the apostle, sharing with him 1n this teaching. 1:3 Grace to you and peace from God our Father and the Lord Fesus Christ,

He placed this here as usual, but contrary to his custom he intertwines other statements that he thought suited the present setting: 1:4—5 who gave himself for our sins to rescue us from the present wicked age, according to the will of our God and Father, to whom be the glory to the ages of ages. Amen.

Because there is no time now to supply an extended refutation of those who think they can demonstrate from these words that there 1s another nature that 1s either evil or wicked,” and since there is another discussion existing in published form, it is enough to say that

fan age is not a nature that anageisnotanature recognized can be recognized in an existing in an existing substance but is substance. But an age is said to aninterval of time however conbe the entire extension or inter- ceived, whether small or great. val of times, however it may be_ It is small as when scripture naconceived, whether moderate or mes our life this way (Ps 89:8): [6] greater. In moderate form, our ageisin the light of your face. such as our life, scripture names it thus (Ps 89:8): our age is in the light of your face.

But it is in great form such as It is great as when scripture when scripture speaks of that means us to understand the enentire interval that exists from tire interval from the foundathe establishment of the gospel tion of the world until the seto the second coming of Christ, cond coming of Christ at the which will take place at the con- end of the present life. Concersummation of the present life. ning this the Lord says in the ? "The Manichaeans. 3 Cf. Ps 90:10 (Lxx 89:10), where human life is limited to seventy or eighty years.

10 AD GALATAS bus diebus usque ad consummatio- tic ovytedeiag tod aidvoc. nem saecul.

quod enim et instans saeculum 6v dh nat &veotota aidva 6 andcalibi apostolus dixit; sic uocans todos AEYet’ ObTWS KAADV ADTOV OS

s illud, quasi quia in eo etiam &v év abt® thy Tapovoayv tavTHyv! praesentem hanc uitam uiua- Cwhy Cavtwyv judy. mus. gquemadmodum ergo uidebimus 7¢ obv &Y YéevorTO dtaoTYHUM, 0

distantiam, quae nec in sub- wunde év vrootkoe. Dewpettat, 7 10 stantia sua esse uidetur, nec bo- xadrdov } xaxodv xata pvoty; na esse, nec mala secundum suam

potest esse naturam? sed illud quod uult apostolus ad aA’ bzep BovAetan etrety 0 amdopraesens dicere, ob propositam ‘toAo¢g tovTO EoTIV.

is nobis interpretationem explicare 1ustum censemus. primus homo adubi factus 6 me@tos &VOOMTOG Ms eyEvETO,

est, si inmortalis mansisset, ci piv abavatog Euewev, eveotas praesens utique non esset uita; Bioc odx &v Hy, &tE SH TEAOS ODx

20 eo quod nec finemidem haberet éyov’ uitae, inmortalis manendo. uerum quia mortalis factus est émedy dé Ovntdg eyéveto Sta THY per peccatum, praesens uocatur dGywaotiav, éveotm@so xarettar Bloc uita instans uita, in comparatio- @¢ elxdc H mapovan Cwr meOG THY 2, ne futurae illius uitae quam in wéAdovoay botepov. ev TaUTY WEV ultimo fieri expectamus. in hac obdv xat auaoté&verv énideyducOa,

igitur uita, quia peccare possu- 60ev xat voutuwv yuty yoeta’ mus, lex nobis est necessaria,*

qua prohibeamur ab illis actibus qui nobis non conueniunt. nam 30 et ante legem Moysaicam erant legitima quaedam apud homines, quae secundum Dei sapientiam datam inerant nobis. non enim nobis licebat homicidium facere neque adulterium, neque furtum neque aliud inconueniens. fin futuro uero saeculo neque émt dé ye Tod péeAAovTOS atdvos 35 lex nobis erit necessaria, neque ovdé diaTtagews yoela uly tevdc, obseruantia alicuius praecepti; é7teimeo fu maons aunotiag TH TOV

3 instantemCH 4 alibiomg 14 positamH 17 atubiC 24 idemC id est H (ins before instans) 27 peccareomC* 29 quaeC H 32 na. liceat C* licebatn. H 35 dia taEewso Cr. 36 obseruantiae C H

LETTER TO THE GALATIANS II In the Gospels the Lord speaks Gospels (Matt 28:20): Behold, I of this (Matt 28:20): Behold, I amwith you all the days until the am with you all the days until the consummation of the age. consummation of the age.

Elsewhere the apostle spoke of Indeed, the apostle speaks of it it as the age at hand (Rom 8:38; as the age at hand, giving it this Heb 9:9), giving it this name name since we live this life in it.

on the grounds that we live this | present life in it.

Therefore, how shall we see an Therefore, how would an interinterval that neither [7] appears val that is not seen in substantial in its own substantial existence existence be either good or evil nor can be good or evil by its by nature? own nature?

But we think it right to explain Rather, what the apostle for the present what the apostle means is this: means in view of the interpretation we propose. The first human was created When the first human came into

in such a way that if he had existence, if he had remained remained immortal, the present immortal, the present life would lite would certainly not have not have existed, since he would come to be because he would have had no end of life. not have had an end of life by remaining immortal. But because he was made mor- But when he became mortal betal by sin, the present life is cal- cause of his sin, life is called at led at hand by comparison with hand, since the present life is

the future life that we expect compared to the one that will to come about at the last day. come to be later. Thus, in this Thus, in this life, because we life we expect to sin, which is can sin, the law is necessary for why we need laws. us.*

By it we are kept apart from those actions unfitting for us. For even before the Mosaic law there were certain legal prescriptions among humans that were implanted in us according to the wisdom

given by God. For we were not permitted to commit murder, adultery, theft, or any other wrong act. {But in the age to come neither But in the age to come we need will the law be necessary for us no commandment at all, since

12 AD GALATAS eo quod ab omni peccato liberi mvebuatos yeoute pudAatroucba.

per gratiam sancti Spiritus custodiemur.* ostendens itaque apostolus quanta sit differentia de illis qui secun-

s dum Christum sunt et de illis qui secundum legem sunt, haec posuit, fuolens docere quoniam ‘data BovbAetat tolvoy elmetv St. SéSoTaU quidem erat lex; peccatum uero wév 6 védu0c, &uaotla dé odx av/-

non erat ablatum, sed et ualde pyto, dAAd yao xat apddoa juiv ro uersabatur in nobis; eo quod et émoArteveto’ Ererdh yao Exkotote per singula praeuaricamus mo- Tapabatvouev, moté usv tadTx To-

menta, quando quidem ista, té 8& éxetva mapa thy Tod véuov quando uero illa contra legis de- drampatréuevor Suata&wv, xat Av od-

creta agentes. nec erat quic- dév td tod aunotavery Huds dudue15 Quam quod nos posset a pecca- vov, Ad’ avtTH YH TIS Pbaews coto liberari; sed ipsa naturae in- Oévera xaBetAnev ent tO mTalew 6 becillitas adtrahebat nos ad pec- 8 ye Xprotdg arobavey bree Hudy

catum. Christus uero ueniens xal dvaoths, tapacyduevos dt” adet morti succumbens pro nobis tod xat qutv thy tho &vaotdoews 2. et exsurgens, In commune om- yetovotay, amnrddrakev Huse THS TOD nibus beneficium praestitit, do- maodvto¢g Biov Cayo, év 7H eOoAAK nans nobis per se etiam resur- té&v od TeocnKOvtTwV SiaTpaTTOUE-

rectionis communionem. libe- O° xat xetéotnoev emt errtds tho rauit enim nos a praesentis sae- weddAovons Gmc, Aoumdv &D&varot

2s culi uita, in qua multa de il- te xal amabetc diayévovtes xal 2Ew lis quae non conueniebant agere maonsg &uaotiac’ 6 undauds mauidebamur; constituitque nosin pacyetlv hulv 6 véwoc e&toyvoev. spe futurae uitae, quam adsequli

ultra expectamus, in inmortali3o tatem persistentes, et in inpassibilitatem extra omne consistentes peccatum; quod nullo modo praestare nobis lex ualuit. ultra ergo nec legis indigemus custo3s diam nec praeceptorum, sed nec constitutiones ullas.’ 14 “v. to fortasse delenda” Fr. 15 non(fornos)C 18-19 adtodedd. 28 quiaC || et serui (for ads.) CH 29-30 inmortalitate, inpassibilitate C (corr.)

LETTER TO THE GALATIANS 13 nor the observance of any com- we are kept from all sin by the mand, since we shall be kept grace of the Spirit. free from all sin by the grace of Holy Spirit.* And so the apostle in demonstrating how great a difference there is between Christ’s dispensation and that of the law put these words down in his

twish to teach that “the law had Therefore, he wants to say that been given, [8] but sin had not the law was given but that sin been taken away. Rather, it was was not taken away. Rather, it strong among us by custom, wasstrong among us bycustom, since we transgress moment _ since we transgress all the time, by moment, sometimes doing sometimes doing one thing, so-

one thing, sometimes another metimes another against the against the law’s command- law’s commandment. Nor was ments. Nor was there anything there anything to rescue us from that could make us free of sin; sinning; rather, the very weakrather, the very weakness of our ness of our nature drew us on

nature kept on drawing us to to falling into sin. But when

sin. But when Christ came, Christ died for us and rose

yielded to death for us, and rose again, giving us also through again, he bestowed his benefit himself participation in the reon all of us in common, giving surrection, he delivered us from us also through himself partici- the life of the present world in pation in the resurrection. For which we commit many acts he freed us from the life of the that are not right. And he estapresent age in which we plainly blished us in the hope of the life commit many acts that are not to come, when we shall continue right. And he established us thereafter immortal and impas-

in the hope of the future life sible and free from sin. In no that we await to obtain hereaf- way was the law strong enough ter, when we shall continue in_ to supply us with this.

immortality and be placed in impassibility apart from all sin.

In no way was the law strong enough to supply us with this. Therefore, we shall no longer need to keep the law and its precepts or any decrees.”

14 AD GALATAS quod et bene constringens at- 6 xat xar@q¢ émogtyywv meocebyque confirmans, adicit dicens: xev' xata to PéAnua tod Peod xal secundum uoluntatem Dei et pa- matoocg hudy. tris nostri ,;*

5 utnonsolum magnitudine rerum sed et adiectione uolens Dez uoluntatem suadere illis qui haec incessanter proponere adtemptabant, dicentes quoniam ‘Dei est lex.’ ostendebat enim sufficienter quoniam necessarium est in his perseuerare, quae sub differentia multum superiora esse legi ostendebantur; Deus enim sic ro illa uoluit fieri, eo quod et melius quidem nobis fier1 comprobauit. haec, ut dixi, coniunxit illi dictioni qua dixit: gratia nobis et pax a Deo patre nostro et domino Iesu Christo. quod etiam et competenter praecedentibus iunxit. incipit uero in subsequentibus uerba ad eos depromere: 15 miror quod sic cito transferimini ab eo qui uocauit uos in gratiam Christi, in aliud euangelium.

conueniens principium nouitati factorum; sic enim posuit mzvor, quasi quia et res accidit, quae numquam fieri credebatur. alienos enim mores et consuetudines habemus demirar1. sed et

20 per singula verba auxit illi- dia mévrav ndEnoev thy atortav ci{tum transductionis, sic dicens, tH¢ wetaBoAyc to obtwc cixoy, quod multam habet ostensio- moAdny Eyov thy EvderEw' xal TO Ta-

nem; coniungens et illi ci]to. et yéws emrovvabas. xat TO wetatiquia adiecit tvansferimini, non VDeode meooteMerxac, 0d wEeTayEo-

2g dixit transducimini, sed transfe- Oe ao ext abdywv Onotv wetatirimini; quasi [in] exanimes ali- @eode. quos,*

et qui animi motum non habeant. et quod dixit: ab eo qui uocautt uos in gratiam Christi, ut ne uiderentur a Christo tantum discedere, 30 sed eta Deo. adiecit illis omnibus: jin aliud euangelium; ut uidea- sic &tegov ebayyédov' iva Sox, tur plenaria pietatis esse trans- mavteAne elvar evachetag weta0eotc’ latio. et ne uideretur concedere xat tva un d6&n ovyympety Etepov

5 magnitudinem, adiectionem CH || uolentesC H 6 = suaderetH 7 ostendebant H 11 illidict. gq. d. om H 12 patreetdom. nostroC 13 iunxitomC 18-19 alienas C H [Roénsch, 434; Bensly, 18] 20 illic citoC H (corr.) (H* illi) || sq. Coisl. 204 f. 7 b [Cr. vi. 16, Fr. 123]. Oed8we0c. AAO d& THALY OUTWS EoUnvever TH cloyuéva’ Sid ree&VTOV, %.7.A.] 22 elyovCr. 23

at quae C (corr.) 25 dicitb! 26 quiaC*H 29 gratiaC

LETTER TO THE GALATIANS 15 To make his point fully cohe- Rightly bringing this all togerent and solid, he adds the ph- ther, he added: according to the rase according to the will of our will of our God and Father. God and Father,*

so that not only by the greatness of the facts but also by his addition of the will of God, [9] he wishes to persuade those who were constantly attacking his claims by saying that “the law is God’s.” For he was demonstrating sufficiently that it is necessary to persevere in these claims because by contrast they are proved far superior to the law. For God willed the facts on which they rest to take place because he gave his sanction that something better should be dispensed for us. As I have said, he joined these facts to the phrase in which he said grace to you and peace from God our Father and the Lord Jesus Christ. He also suitably joined this phrase to what preceded it. But in what follows he begins to address his words to them: 1:6 [ am astonished that you have been so quickly changed from the one who called you 1n the grace of Christ to a different gospel.

The beginning suits the unexpected character of what had happened. For he put J am astonished first as though to indicate that what took place was something he believed never would happen. For we hold in utter astonishment strange customs and habits.

tMoreover, by individual In every way he heightened words he heightened the wic- the wickedness of the change, kedness of the change, saying so saying so because it was quite because it was quite openly di- openly displayed, and joining splayed, and joining to it quic- to it quickly. And he added you kly. And because he adds you are changed rather than you are have been changed—he did not led astray, as though he said you say you have been led astray but are changed to lifeless things. you have been changed—[10]| it is as though they were changed into lifeless things,* and people who have no activity in their rational soul. And he said from the one who called you 1n the grace of Chnist to indicate that they

had plainly departed not only from Christ but also from God. He adds to all this: {to a different gospel, so that the to a different gospel, so that the change might appear a total de- change might appear a total de-

16 AD GALATAS esse aliud euangelium, adiecit: sedayyédtov civan’

quod non est aliud. 6 ob gotw GAdo. quomodo dixit ergo aliud? TOs Obv eltag EtEpOV; ,

nist sunt quidam qui contur- ei un twWés Elow of Tagdooortes s bant uos, et uolunt conuertere tudc, xai Bédorvtes mEetactoéwat TO

euangelium Christi. evayyéhiov Tob yo.otod. transductionem uero euan- THY ato TOD byTOG EvayyEAtov gelii aliud euangelium esse di- wetaBorny Etepov eimav edayye-

xit. deinde aduersus eos qui tov. eita Exedy ta tv &r00TO10 personas apostolorum illioppo- Awyv medcwma meoeBa&AAOVTO’

nendas esse existimabant:

sed et si nos. [GAAG xal édy Fusic|: ut ostendat quoniam non 1l- ote SetEar Str ovy Exutov Exetlis praeponit [se], sed uerita- vov mootiynd aAAX thy aANerav, Ho

1s temuindicat, exceptaquanecse éxtdg obdé Exutov elvat tL vevdutipsum esse aliquid existimabat. xev. 60ev adtd xat émavtwv Zrcyev’ unde illud et auget:

aut angelus de caelo. n ayyeloc & oboavod: de caelo adiecit, ut neque lo- iva unde 7 TOU té70v a&toTtLo20 Cl dignitas, neque personae co- Tia weTa TOU MOoGMTOV ovvagbeton niunctio exaequari umquam ue- ayttppomosg tis KANDetas clvat vout-

ritati posse existimetur.* Cyto. evangelizauerit uobis praeter quod euangelizamus uobis, anathema sit.

25 et ut ne uideretur futurae quodammodo tantum pondus sententiae expressisse, qua neque angelis parceret: sicut praediximus, et nunc iterum dico: siquis uobis euangelizauerit praeter quod susceptstis, anathema sit.

‘si omnes siue nos (inquit), siue inuisibiles uirtutes, quae prae-

3 ergodixitH 4 quidemC*H 11 addiditaddC (corr.) 13 ostendant H || non illis praeponit sed &c. C* H noni. se pr. sed &c. C (corr.) non se illis

&c./ 17 etilludaug. C(corr.) 19 etutneH

LETTER TO THE GALATIANS 17 sertion from true religion. And _ sertion from true religion. And lest he seem to grant that there lest he seem to grant that there was another gospel, he added: — was another gospel, he says 1:7a which is not another, which 1s not another. Therefore, what didhe mean ‘Therefore, what did he mean by

by another? another?

1:7b unless there aresome who Unless there are some who are are confusing you and want to confusing you and want to alter

alter the gospel of Christ. the gospel of Christ. What he really meant was He calls the change from the that a different gospel was chan- real gospel a different gospel. ging the gospel. Then he ad- ‘Then, since the roles of the apodresses those who thought that stles were being placed above the roles of the apostles ought to him, be placed above him:

1:8a But even if we [he says but even if we] He says this to demonstrate to demonstrate that he is hono-

that he is not putting himself ring not himself but the truth before them but is laying claim above them; apart from the to the truth, apart from which truth he thought himself to be he thought himself to be of no of no account. account. Then he heightens his Then, heightening his point,

point: he said,

1:8b or an angel from heaven or an angel from heaven, [11] He added from heavenso_ so that the trustworthy dignity

that neither the dignity of the of the place joined with the role place nor of the role associated might not be thought to have with it would ever be thought the same value as truth. capable of being deemed equal in value with the truth.* 1:8c should proclaim to you a gospel contrary to what we proclaimed to you, let that one be accursed!

And so that he would not appear to have spoken some great and weighty utterance of a future judgment by which he would not even spare the angels:

1:9 As we have said before, and now I say again, if anyone proclaims to you a gospel contrary to what you received, let that one be accursed! “Whether it is all of them or we (he says) or the invisible powers,

they are worthless in importance compared with the truth that

18 AD GALATAS dictae ueritati nullius digna sunt momenti.’ dein transiturus ad sui defensionem, ut ostenderet se quia pro ueritate huiusmodi uerba deprompsit, nullius momenti illos qui sibi derogauerant existimans, ait: 5 modo enim hominibus suadeo, an Deo? aut quaero hominibus placere?

et ostendens ex rebus ipsis quoniam nulla huiusmodi cura est illi, adiecit: st enim adhuc hominibus placerem, Christi seruus non essem.

10 ‘igitur tunc hominibus placebam, quando pro lege uniuersa agebam; quae nullius momenti feci, eo quod Christo ulterius seruire me probaui.’ notum autem uobis facio, fratres, euangelium quod euangelizatum est a me, quoniam non est secundum hominem.

15 ‘illa igitur quae erga me sunt nota uobis facio, ut non humana me quadam adinuentione doctrinam quam abutor praesumpsisse

existimetis.’ sed unde ergo habes illam acceptam? , nec enim ego ab homine suscep tllud, neque didict illud, sed per reuelationem Lesu Christi.

20 deinde et probationem rebus ipsis implet, referens ea quae secundum se sunt, et qualis erat dudum pro lege desudans, et quoniam nemo hominum uolens eum corrigere; hocque ex comparatione ueterum uult ostendere, quoniam non legem spreuit, sed quod melius est et recognouit et elegit. et aperte uult conprobare 2, quoniam a Christo didicit solo illa quae ad praesens tenere uidetur, per illam reuelationem quae de caelo facta est ad eum; quando se e1 manifestans eundem uisus est correxisse, quando et legis erat uehemens aemulator: audistis enim conuersationem meam aliquando in tudaismo, quo30 niam supra modum persequebar ecclesiam Dei, et uastabam eam. et proficiebam in tudaismo supra multos coaetaneos meos in genere meo,

abundantius aemulator existens paternarum mearum traditionum. bene et coaetaneos dixit; hoc enim erat maius, si et 1uuenibus uehementior esse uidebatur in illis laboribus quos pro lege subire

35 nitebatur. ‘talia igitur erant illa quae erga me erant, et talis eram

I transsiturus(sic)H 2 qui(for quia)! 3-4 aestimansb 11 qui (for quae) C* H quod C (corr.) 17 existimetur C*¥ || sed omC(corr.) H 19

relationem C* 23 ueteriH 25-26 uidenturH 27 eritC* 29 etiam (forenim) H 34 quod (for quos) C* H

LETTER TO THE GALATIANS 19 was preached.” ‘Then, as he is about to turn to his own defense, to demonstrate that he uttered words like this on behalf of the truth and reckoning that those who had disparaged him were of no importance, he says: 1:10a Am I now persuading humans or God? Or am I seeking to please people?

And to show from the facts themselves that he had no concern of this kind, he added: [12] 1:10b If J were still pleasing people, I would not be a servant of Chnist.

“Therefore, I was pleasing people at the time when I was acting

in all ways on behalf of the law. I made this of no importance because later on I consented to serve Christ.” 1:11 For I make known to you, brothers, the gospel that was proclaimed by me that it 1s not according to a human being;

“Therefore, I make known to you those matters that concern me so that you will not think that I assumed the teaching I employed by any human contrivance.” But from what source then did you receive it? 1:12 for I did not receive it from a human source, nor was I taught it, but I received 1t through a revelation of Jesus Christ.

Then he completes his proof by the facts themselves, referring to his own career, both how for a long time he exerted himself in defending the law and that no human being was willing to set him right. By this he wants to show on the basis of a comparison with his former life that he did not scorn the law but that he both recognized and chose what is better. And he wants frankly to prove that it was from Christ alone and through that revelation made to him from heaven that he learned the views he plainly holds now. By manifesting himself to him, Christ appeared to set him right at the very time he was a forceful zealot for the law: —1:13-14 For you have heard of my life once in Judaism, that above measure I was persecuting the church of God and was trying to destroy it, and I advanced in Judaism beyond many among my people of the same age, being far more zealous for the traditions of my ancestors.

He rightly said of the same age, for it was a stronger argument if he was plainly more forceful even than youths in those efforts he struggled to undergo on behalf of the law. “Therefore, such were my concerns, and such was I for a long time 1n the law. Now it

20 AD GALATAS dudum in lege. uestrum iam ultra est probare utrum spernentis legem est doctrina ista quam nunc doceo sequendam, pro quibus et tanta faciens perseueraul; aut, sicut conuenit, illud quod melius est praehonoraul.’

5 quemadmodum ergo es conuersus? cum uero complacuit et qui me segregauit ex utero matris meae et uocauit per gratiam suam, reuelare filtum suum in me, ut euangelizem eum in gentibus. Tbene illud ad praescientiam ROADS adTO Ertl thy TEdyvOoty

ro retulit Dei, ut et antequam ipse avhveyxev tod Deo, Hote xal mod esset, uideretur de eo hoc fuisse tig avdtod Umdeews patveoOar tH placitum Deo; tantumqueabes- 66 ‘totto dSedoypévov’ tocodtTov set ut leuiter nouitas ullaautho- amodéov tod xawdtyta etvat tive minum adinuentio ipsa existi- xat ebecow &avVOom@rwv TO xhovyue.

1s maretur esse praedicatio.* miraculo dignum et multa praeditum humilitate, eo quod suam uocationem simpliciter retulit. et quidem poterat magnifice eam explicare, concurrentibus sibi ad hoc negotiis; eo quod de caelo sibi cum tanta claritate Christus fuerat ostensus.

20 uocatus ergo, quid egisti? statim non adquieui carni et sanguin; neque abit in Hierosolimam ad praecessores meos apostolos; sed abi1in Arabiam, et iterum reuersus sum Damascum.

‘implebam statim rem mihi commissam, circuiens et docens ea 2, quae de Christo sunt. nec enim referre illis super doctrinam meam

ullam curam habui; quia et in tantum me cohibui ut aliquid discerem ab illis qui ante me fuerunt apostoli, ita ut nec irem protinus ad eos, sed nec uiderem eos, nec consilium caperem eorum de his quae mihi fuerant ostensa; superfluum esse iudicans post 30 Yreuelationem Christi hominum expectare doctrinam.’ bene autem

I spernente lege C* H spernendo legem C (corr.) 2 sequendaC H 9g sq. Coisl. 204 f. 11 a [Cr. vi. 23, Fr. 124]. Oed8woo0c. nat Aros SE cig té° Ste SE evdoxyosev 6 Oedc 6 ap. Us Ex KOLA. ENTE. WoV, YYotv’ xKADS, %.7.A. II esse

CH 12-13 adesse utnec C H [abesse ut g] 13 illaC 15 multoCH 26 qui (for quia) C (corr.) 28 nec uid. eos sed nec H

LETTER TO THE GALATIANS 21 is up to you next to examine [13] whether the doctrine that I now teach must be followed involves scorning the law—you for whom I also persisted in such great endeavors—or, as 1s right, that what is better should be held in greater honor.” How, then, were you converted? 1:15-16a But when he who had set me apart from my mother’s womb and called me through his grace was pleased to reveal his Son in me, so that I might proclaim him among the Gentiles,

THe rightly assigned this to He rightly assigned this to God’s foreknowledge, so that God’s foreknowledge, so that even before he existed 1t might even before his existence it appear that this had been resol- might appear that this had been ved by God concerning him. So_ resolved by God. So far refar removed was his preaching moved was his preaching from from being lightly thought being something new and aconsome novelty or contrivance of trivance of humans. humans.*

The fact that he records his calling with simplicity 1s worth admiring and is endowed with great humility. Indeed, he could have given a longer account of it boastfully. The commission that came suddenly upon him might have led to this, because Christ appeared to him from heaven with such great brightness. Then, when you were called, what did you do? 1:16b—-17 At once I did not obey flesh and blood, nor did I go away to Jerusalem to those who were already apostles before me, but I went

away into Arabia, and again I returned to Damascus.*

“At once I began to fulfill my commission, going about and teaching [14] the dispensation of Christ.° For I had no concern to confer with them about my teaching. For this reason I restrained myself from learning anything from those who had been apostles before me to such an extent that I neither went to them right away nor saw them nor took their advice about what had been revealed to me, judging it needless after Christ’s revelation to wait 4 “Obey” (adquieuz) is the reading of the Old Latin and the Vulgate, but, as we shall see, it does not seem to have been Theodore’s reading. “Go away to Jerusalem” implies &}A0ov rather than &vyAVov, possibly a mistake of the scribe

or the translator. 5 Literally, “those things that are about Christ” (ea quae de Christo sunt). The translation here and hereafter is meant to avoid the awkwardness of a literal translation.

22 AD GALATAS et rem ipsam quasi non necessariam detraxit, non dicens apostolis, sed neque hominibus; sed carni et sanguini; ualde cum debita id obseruantia dicens et scrupulositate. et quia dixit: statim non exposul; exposuit enim postea illis, ascendens secundum reuelationem s hoc ipsud, sicut ipse post pauca dicit. et ut ne uideatur per omnia contempsisse apostolos: deinde post annos tres ascend: Hierosolimis uidere Petrum.

et ita affectum quem erga Petrum uidendum habebat explicans, et quod sollicitudinem expenderet, ut redderet e1 quod debebat.

10 et mansi apud eum dies quindecim. de aliis vero quid? alium apostolorum autem non uidi, nisi Tacobum fratrem Domini. euldens est ergo quoniam neque tunc ut aliquid disceret ascen-

dit, siquidem post tres annos haec fecit; quando apostolatus sui 15 Opus iam in multis ante expedierat. sic igitur ea quae secundum se erant referens destruxit ipsis rebus illa quae ab aduersariis fuerant contra se dicta; nullo in loco grauem se illis exhibens, commendans uero fideliter ea quae a se dicta fuerant; eo quod conueniebat et hoc ita fier. 20 quae autem scribo uobis, ecce in conspectu Det quoniam non mentior. deinde ueni in partibus Syriae et Cilictae.

illud perficiens quod conueniens sibi erat. eram autem ignotus facie ecclesis Iudaeae quae erant in Chnisto.

uult dicere quoniam ‘illis qui in Iudaea crediderant in Chri2, sto per omnia eram ignotus secundum personae uisum; eo quod et tunc, quando ascendi Hierosolimam, Petrum uidi solum et fratrem Domini Iacobum, alium autem neminem; eo quod et omnes dies quindecim Hierosolimis fecerim tantum.’ tantum autem audientes evant: ‘qui persequebatur nos aliquando,

30 nunc euangelizat fidem, quam aliquando expugnabat. et glorificabant in me Deum.

I necessarium H 1-2 ap. neque h. (om sed) H apostolus sed, &c. [ (ed) 5 ipsum C (corr.) 12 autem apost. C (corr.) H 13-14. et (after disceret) add

C 14 hocC 15 si(forsic)H 18 fuerantdictaH 21 ciliae(stc)H 24 crediderunt C 27 lac. fr. Dom. H

LETTER TO THE GALATIANS 23 for human teaching.” Moreover, he also rightly excluded this course of action as unnecessary by saying flesh and blood rather than “apostles” or “humans.” He uses this expression powerfully with due precaution and exactness. And for this reason he said J did not confer, tor later on he did confer with them when he went up by revelation for this very purpose, as he says himself soon after.° And lest he seem to have despised the apostles altogether: 1:18a Then after three years I did go up to Jerusalem to visit Cephas,

And so he makes clear the affection he had for Peter when he saw him and that he spent great care to give him his due. 1:18b And I stayed with him fifteen days;

But what about the others? 1:19 but I did not see any other of the apostles except Fames the Lord’s brother.

Therefore, it is evident that not even then did he go up to learn anything, inasmuch as he did this after three years, when [15] his work as an apostle had already prospered in many ways. ‘Thus, by recounting his circumstances he refuted by the facts themselves what had been said against him by his opponents. Nowhere does he show himself overbearing to them, but he faithfully commends what he had said because it was right to do so this way. 1:20-21 In what I am wniting to you, before God, I do not he! Then I went into the regions of Syria and Cilicia - Accomplishing what was right for him. 1:22 And I was unknown by sight to the churches of Fudea that were in Chnist,

He means that “to those in Judea who had believed in Christ [ was entirely unknown by personal appearance, because even when

I went up to Jerusalem I saw only Peter and James the Lord’s brother, but no one else. That is the only thing I did in Jerusalem the entire fifteen days.” 1:23-24 and they only were hearing, “The one who once was persecuting us 1s now proclaiming the faith he once tried to destroy.” And they glorified God because of me. © Here the text of 1:16b is cited as “confer” (exposui). Swete’s note (1:14) reads in part: “Adquieui, though retained in the text from the O.L. and Vulg., has been abandoned by the translator in the commentary, where the meaning attached to mze0caveO. by Th. comes clearly into view.”

24 AD GALATAS ‘audita didicerant illa quae de me erant; quam ob causam et mirabantur, quasi noua et gloria digna illa esse existimantes.’ ‘que-

madmodum (inquit ille) qui tanta pro lege contra eos gesserat, nunc conuersus unluersis illam quae in Christo est fidem praedi5s cat; maxime cum nemo hominum perspiciatur qui conuersionis eius auctor esse uideatur?’ deinde post quattuordecim annos iterum ascendt Hierosolimam cum Barnaba, adsumens mecum et Titum. cum iam longum tempus apostolatus sui expedisset, ipsis rebus

ro ac operibus sibi adtestantibus. dicitur deinde et quomodo ascenderit: ascendi autem secundum reuelationem.

qua de causa ascenderet, euoluit reuelatio. et exposut illis euangelium quod praedico in gentibus, secreto his qui 1s wuldebantur aliquid esse; ne quoquo modo in uacuum currerem aut cuCUrrissemM.

nam quod dicitur: ne quoquo modo, non dubitationis causa dicitur; sed quia ‘suscepi reuelationem ita ut ascendens referrem et exponerem egregiis apostolorum de doctrina hac quam gentibus tra-

20 didi, ut credant Christo sine ulla legis obseruantia; ita ut non uidear uane et putatiue circuire, et tantos subire labores eorum causa qui Christo credunt; ne quando existimer proprium quoddam iter exequi et ceteris apostolis inconueniens. unde et hoc placuit, ut et illorum consensus in his quae a me fiebant haberetur.’ deinde 1n2s teriecit in ipsa factorum sequentia illud quod maius est: sed nec Titus, qui mecum ex gentibus erat, conpulsus est circumcidt propter subintroductos autem falsos fratres, qui subintroterant explorave libertatem nostram, quam habemus in Christo Iesu, ut nos in seruttutem redigerent; quibus nec ad horam cessimus subtectiont, ut ueritas 30 ©4euangeli permaneat apud uos.

nam quantum est ad sequentiam dictum, superflue hoc in lo-

2 esseomH io dicitet (for dicitur)H 13 quaeH || reuoluitH 18

suscipiC 20 ullam |. obseruantiam C* H 22 existimarerb/ 23 etom C (corr.) 29 redirent C* 31 sequentia dicti C (corr.)

LETTER TO THE GALATIANS 25 “They had become acquainted with what they heard about me. For this reason they marveled, since they thought it strange and

worth praising.” “How is it (he says) that he who had played so great a part for the law against them is now converted and preaches to the whole world faith in Christ, especially when no human being may be discerned as appearing to be the agent of his conversion?” 2:1 Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along with me. It was when he had already flourished as an apostle for a long time, as the facts and his deeds bore witness for him. It is said then how he went up. 2:2a I went up in response to a revelation, ‘The revelation explains why he went up. [16] 2:2b and I conferred to them the gospel that I proclaim among the Gentiles, privately to those who seemed to be of importance, lest I should in any way be running or had run in vain.

To be sure, the expression lest in any way is not used because of

uncertainty but because “I received a revelation that I should go up to report to those of the apostles who were distinguished and to explain to them the teaching I have handed over to the Gentiles, that they should believe in Christ without any observance of the law. This was so that I might not appear in vain or in my own fancy’ to travel about and to undergo such great trials for the sake of those who believe in Christ, and lest I be thought at any time to follow some path of my own and be out of harmony with the other apostles. This is why it seemed good to me that their agreement should also be gained for what I was myself doing.” ‘Then he introduced into his account of what had happened something more important: 2:3-5 Yet not even Titus, who was with me from the Gentiles, was compelled to be circumcised. But because of false brothers secretly brought in, who slipped in to spy on our freedom that we have in Chnist Fesus, so that they might return us to slavery—we did not submit to them even for a moment, so that the truth of the gospel might always remain with you.

Certainly, so far as the logical order of words goes, but appears 7 Swete (1:16) suggests the possibility of understanding putative “as a mere conceit or fancy of my own.”

26 , AD GALATAS co autem positum esse uidetur (multis enim in locis coniunctiones a beato Paulo non cum debita sequentia positas esse ostendimus); est enim propter subintroductos falsos fratres. quod quidam non adtendentes, nouitatem intellectus somniati sunt. uult autem dicere

5 quoniam ‘ascendens Hierosolimam, habebam mecum Titum qui ex gentibus erat, et hunc habebam incircumcisum; et non circumcidi eum, istis satisfaciens qui simulabant quidem se esse fratres. subintroduxerunt autem se nobis non bene. non enim sapiunt illa quae conueniunt, neque illa quae pietatis sunt continua, sed insiro diantes libertatem nostram, quam ob rem illam quam in Christo habemus necessario abutimur, eo quod a seruitute legis liberi sumus effecti, solummodo incusare sciunt illa quae a nobis fiunt, legem ubique proferentes, et contendentes sub eius nos seruitutem redigere.’ hoc est dici: ut nos in seruitutem redigant. ‘qui et liber1s tatem nostram qua liberati sumus a necessitate et legis obseruantia non cessimus, neque passi sumus aliquid illorum causa facere, praeterquam quod fier1 a nobis decebat; sed custodiuimus Titum incircumcisum, ut uobis omnibus qui ex gentibus credidistis sit euidens probatio euangelium nostrum ueritate esse praeditum. 20 quod cum omni fiducia sumus abusi, nullum aduersariorum, neque tune quando apud illos eramus, pertimescentes.’ et quoniam apostolos ubique proferebant aduersarii, utpote legem custodientes, adicit: ab his autem qui uidentur esse aliquid, quales aliquando fuerunt 25 nihil mihi interest. et ut ne uideatur uane contra maiores se extollere: personam (inquit) hominis Deus non accipit.

ueritas enim erat qui iudicabat, non persona. haec quidem interiaciens, ut dixi, ab illo loco quo dixit: sed neque Titus qui mecum 30 erat, gentilis cum esset; sequitur deinceps suam sequentiam, illa do-

1 utC H [autem g] 6 nunc(fornon)C*H 11 aomC* 12 = incusariH 13 praeferentes H [cf. Hildebrand, Ap. 1., 1021]. 19 ueritatem C H: om!

|| praedictum H praedicatum / 22 praef.H 28 quidamCH 28-29 interiacensC H 29 quod dixiC H

LETTER TO THE GALATIANS 27 to be placed here superfluously.® (For we can show that in many passages blessed Paul does not place the conjunctions in their

proper order.) [17] For the text should read simply because of false brothers secretly brought in. Some people who have not paid attention have dreamed up a novel way of interpreting the verse. Surely what he means is that “when I went up to Jerusalem, I had with me Titus, who was a Gentile, and I kept him uncircumcised. And I did not circumcise him to satisfy those who pretended to be brothers. But they slipped themselves into our midst secretly and wrongly. For they did not understand what was right or what was bound up with true religion. Rather, they treacherously attacked our freedom that we necessarily employ because of that advantage

we have in Christ because we have been freed from the slavery of the law. They only knew how to blame what we were doing, promoting the law in all circumstances and striving to drive us back to its slavery.” This is the meaning of so that they might return us to slavery. “But we did not yield our freedom by which we have

been delivered from the necessity and observance of the law, nor did we submit to doing anything because of them save for what was proper for us to do. Indeed, we kept ‘Titus uncircumcised so that there might be clear proof to all of you who are Gentile believers that our gospel had been proclaimed in truth. We have managed it with complete confidence, frightened by not one of our opponents, not even at the time we were with them.” And since his opponents everywhere held up the apostles as people who kept the law, he adds: 2:6a But from those who appeared to be of importance, whatever they were makes no difference to me,

And lest he should seem to extol himself vainly against his elders: 2:6b God (he says) does not accept the person of a human.

For it was truth that rendered judgment, not a person. [18] Indeed, he inserts these verses [3—6], as I have said, beginning with the passage where he said Yet not even Titus who was with me, since he was a Gentile.? Afterwards he resumes his own order, ® Theodore appears to be reading “not even Titus was compelled to be circumcised because of false brothers...” The “but” before “false brothers” might imply that Titus was circumcised, a view held by Pelagius and one that Theodore is concerned to refute. See Swete’s note (1:17).

9 What he means is that 2:3-6 interrupt the logic that would see verse 2

28 AD GALATAS cere properans, quae illi fuerat cum apostolis habita disceptatio, quando ascendit secundum reuelationem, ut illis exponeret euangelium. conueniebat enim eum coniungere cum sensu suo etiam 1llorum sententiam, ut in aperto consisteret qualiter sibi erga nego5 tium consensum praebuerant apostoli. mihi enim qui uidentur esse aliquid nihil contulerunt.

‘conferre’ dicitur communicare consilium super aliquod negotium; sic enim et nos in consuetudinem dicimus. similiter autem et apostolus manifestus est hac uoce fuisse abusus. in superioribus 10 ©6enim dixit: statim non adquieui carni et sanguini, hoc est: “nullius

: participatus sum consilio.’ et post hoc: contuli cum illis evangelium, hoc est: ‘participatus sum consilio, et manifestum feci illis qui est modus meae praedicationis.’ sic ergo et hoc in loco: nihil contulerunt, hoc est, ‘psi quidem mihi nihil adiecerunt, neque participati

ts sunt mihi consilium de aliquo.’ quod autem additum est: sed e contrario uidentes quoniam creditum est mihi euangelium praeputil, sicut et Petro circumcisiontis (quit enim operatus est Petro in apostolatum circumcisionis, operatus est et mthi inter gentes); et co-

gnoscentes gratiam quae data est mihi, Iacobus et Cephas et Lohan20 nes, qui uidebantur columnae esse, dextras dederunt mihi et Barnabae communionis, ut nos quidem in gentibus, ipsi uero in circumcisione.

quidam sic legerunt, sed e contrario;—perfectum sensum concludentes. ad plenum uero intendere ordini uerborum noluerunt. est enim sensus hic: sed e contrario uidentes quoniam creditum est 25 mihi euangelium praeputi, sicut et Petro circumcisionis, et cognoscen-

tes gratiam quae data est mihi, et cetera. post interiectionem quae

3 assensuH[C*?] 15 dealiquid CH [Rénsch, 410, 523; Tisch. Cod. Amuat.

prol. p. xxxi.] 19-20 Ioh. et CephasC 22 legerant H

LETTER TO THE GALATIANS 29 hurrying on to tell of the debate that took place between him and the apostles when he went up i” response to a revelation to explain his gospel to them. For it was right for him to join even their judgment with his understanding so that it might be openly established how the apostles had given him their consent in the matter. 2:6c those who appeared to be of importance conferred nothing to me

“To confer” means to give advice about a matter of some kind, for so we customarily speak. And similarly the apostle also made it clear he had employed this meaning. For above he said At once I did not confer’? with flesh and blood (1:16), that is, “I shared in no one’s advice.” But later on I conferred with them about the gospel (2:2),** that is, “I shared in counsel and made clear to them the manner of my preaching.” The meaning is the same in this passage: they conferred nothing, that is, “in fact they made no additional requirements of me, nor did they take part in advising me about anything.” Moreover, he added: 2:7—9 On the contrary, when they saw that I had been entrusted with the gospel of the uncircumcision, gust as Peter had been entrusted with the gospel of the circumcision (for he who worked through Peter for the apostolate of the circumcision also worked through me among the Gentiles), and James and Cephas and Fohn, who were seen to be

pillars, recognizing the grace that had been given to me, gave to me and Barnabas [19] the right hand of fellowship, so that we should go to the Gentiles and they to the circumcision. Some commentators have read on the contrary so as to complete

the full meaning of the preceding verse. But they have not been willing to pay strict attention to the order of the words. For the sense 1s as follows: On the contrary, when they saw that I had been entrusted with the gospel of the uncircumcision, just as Peter had been entrusted with the gospel of the circumcision, and when they followed by verse 7: “I explained to them the gospel... when they saw that I had been entrusted with the gospel...” *° "The text actually has “obey” (adquieui), but the sense requires “confer” (exposu, contulerunt). See n. 5.

*t Here the text of 2:2 1s contuli cum illis evangelium. Above the text is cited et exposut illis evangelium. The confusion is partly to be explained by the translator’s use of the Old Latin and partly by the difficulty of translating toocavattOnut (1:16; 2:6) and avatiOnur (2:2).

30 AD GALATAS est ab illo loco: sed neque Titus, consequenter praecedentibus 1unctum est, ut sit: gui enim operatus est Petro in apostolatum circumcisionis, operatus est et mihi inter gentes. quod in mediis sermonibus secundum interiectiones positum esse uidetur, ad comproban-

s dum quod in nullam partem minorationem sustineat euangelium; eo quod idem sit Deus qui et hoc Petro iniunxit, et illud sibi. uult autem dicere quoniam ‘illi quidem nihil contulerunt mihi; e contrario uero ipsi audientes a me euangelii modum quem praedicabam, et edocti huiusmodi gratiam, ad hoc adsequi promerul, ut ro probatissimi apostolorum, lIacobus et Johannes et Cephas, non solum non reprobauerint mea, sed et doctrinae assensum praebuerint, ita ut dextras communionis mihi quoque darent et Barnabae, ut uideremur (licet nos gentibus praedicaremus, 1psi uero illis qui in circumcisione sunt) [quod] tunc unius essemus sententiae; [et] 15 Uunam intentionem habentes, uniuersos per fidem Christo offeramus.’ nam et discretio haec non alia ex causa diuina gratia est dispensata, nisi ut Iudaei, qui ex uetere legis consuetudine non patiebantur gentibus permisceri, eo quod lege dudum fuerant segregati, ideo et per beatum Petrum ad fidem quae in Christo est 20 inducerentur; illi uero qui ex gentibus erant itidem per beatum Paulum ad fidem perducerentur. congregauit autem eos postea in unum fidei similitudo; unum quidem omnes operati, sicut et factum esse ex ipsis rebus euidenter ostenditur. denique et Paulus quantos poterat Iudaeorum ad fidem deuocabat, sicuti et Corin2s tho fecit, ipsum principem synagogae Christo credere suadens; et multis in locis euidens est in synagogis disputasse Iudaeis. Petrus quoque gentibus, quotiescumque potuit, hoc ipsud facere non piguit; quod et inprimis secundum diuinam reuelationem erga Cornelium uisus est perfecisse. et quoniam diuisos eos dixit, pandit 30 horum quoque et illorum doctrinae diligentiam. uidebatur autem

2 apostolatuC (corr) 5 inomH* || sustinetH* 9g edoctusC 11 reprobauerunt C* H 11-12 praebueruntC*H 12 Barnebae C* 13 _ praedicaremur C* H 14 quod,et,omC* H 20 inducebantur, perducebantur

CH 23 estC* 24 sicutH 26 eumdisp.cumI1.C (corr) || PetroC

27 ipsum C (corr.)

LETTER TO THE GALATIANS 31 recognized the grace that had been given to me, and the rest. After

the insertion that begins where it says Yet not even Titus (2:3), there follows another insertion joined to what precedes, that is, for he who worked through Peter for the apostolate of the circumcision also worked through me among the Gentiles (2:8).77 What seems to be placed in the midst of the text by way of insertion 1s designed

to demonstrate that the gospel should admit no narrowing in any part, because it is the same God who committed one group to Peter and the other to him. And so he means that “they in fact conferred nothing to me, but on the contrary, when they heard from me the manner of the gospel I was preaching and learned about

the grace to which I had promised to cleave, James and John and Cephas, as the most highly regarded of the apostles, not only did not condemn my convictions but even gave their assent to

my teaching so that they gave the right hand of fellowship to me and Barnabas. ‘‘his was so that we might be at that time of one opinion and by having a single aim might offer up all people through faith in Christ—even though we were to preach to the

Gentiles, but they to those who were circumcised.” For even this distinction makes no difference, since it was a dispensation of divine grace, [20] except that the Jews, who by the ancient custom

of the law were not allowed to associate with Gentiles because they had for long been separated from them by the law, were to be admitted to faith in Christ through blessed Peter, while the Gentiles would similarly be conducted to faith through blessed Paul. But afterwards the shared character of the faith brought them together as one. Indeed, they all worked as one, as 1s clearly shown to be the case by the facts themselves. In fact, even Paul called as many of the Jews as he could to faith, as he did in Corinth, when he persuaded the ruler of the synagogue himself to believe in Christ (Acts 18:8). And it is clear in many places that he disputed

with the Jews in the synagogues. Peter also went to the Gentiles as often as he could and did not disdain to do so. He plainly did this fully at first with Cornelius by divine revelation. And since ™? As Swete points out, the translator may be having difficulty with the original. What Theodore appears to mean is that, just as 2:3—6 can be regarded as an insertion interrupting the connection of verse 2 to verse 7, so in verse 8 what the NRSV has placed in parentheses is an insertion that interrupts the flow of the words. The confusion is compounded by the idea that on the contrary belongs to verse 7, not to verse 6.

32 AD GALATAS multis in locis sollicitudinem expendere de illis sanctis qui in Iudaea erant, et paupertate tenebantur; eo quod illos qui Christo credebant tunc Iudaei, ante expugnationem sul, propriis rebus nudare more tyrannorum properabant. pro quibus etiam Galatis super s hoc disputasse signauit apostolus. denique et Corinthiis scribens, dicit: sicut ordinaui ecclestts Galatiae, sic et uos facite. ostendens quoniam, neque hoc excepto, quod disposuerant inter se facere faciebant: tantum pauperum ut memores essemus, quod et festinans hoc ipsud

10 facere. ‘hoc erat solum placitum nobis, ut et nos illis pauperibus qui apud eos erant diligentiam adhiberemus, ob communem utilitatem et consensus nostri probationem; quod etiam et sollicitus fui facere.’ et ostendens quoniam adquieuerunt etiam illi in eius doc15 trinam sic dicit: cum autem uentsset Petrus Antiochiae, in faciem illi restitt, quoniam erat reprehensus.

quidam quia incusabant illa quae ab eo fiebant. quae autem erant ilia? 20 priusquam uenirent quidam ab Lacobo, cum gentibus manducabat; postquam uero uenerunt, subtrahebat et segregabat seipsum, timens eos qui evant ex circumcisione, et ducti sunt in illam simulationem etiam

cetert Iudaet, ita ut et Barnabas duceretur in eorum simulationem. sed quando wuidi quia non recte incedunt ad ueritatem euangelt, dt25 xt Petro coram omnibus: si tu Iudaeus cum sis, gentiliter uiuts et non 1udaice, quid gentes cogis tudaizare?

uult quidem ostendere, quoniam non scriptis tantum abutitur uerbi fiduciam, sed et in faciem restitit Petro. quando Iudaei ab Iacobo fratre Domini, qui Hierosolimorum ecclesiam regere fue30 +«rat constitutus, Antiochiam uenerunt, cessans edere cum illis qui ex gentibus crediderant, quod primum indiscrete facere uideba-

1 inomH 10 facereomC 11 hoceratomH 14-15 doctrina erat reprehensus sic dicit et erant C doctrinam sic dicit erat repr. C (corr.) doctrinam erat

repr. sicut dicit et erantH 17 erat om CH reprehensibilis erat quia quidam

C (corr.) reprehensus quidem quia H 20 manducabantC 22 etomH 24

incederent H 26 quomodo (for quid)H 27 abutimurC*H 28 fidutia | facieC H* 31 facere indiscrete H

LETTER TO THE GALATIANS 33 he called the Gentiles excluded, God opened him to a concern for teaching both parties.‘ And Paul in many passages plainly spent great care for those saints who were in Judea and were bound fast by poverty. ‘This was because at that time the Jews, before the destruction of their land, were eager in a tyrannical way to strip those who believed in Christ of their possessions. The apostle indicated even to the Galatians that he had taken up their cause because of this. Later, when he wrote to the Corinthians, he says (1 Cor 16:1): you should follow the directions I gave to the churches of Galatia. He shows that with no exception they were doing what they had arranged among themselves to do: 2:10 only that we remember the poor, which was actually what I was eager to do.

“Only this was decided for us, that we should diligently assist those poor who were among them because of its common usefulness and its proof of our agreement. I was also anxious to do this.” And to show that they agreed with him in his teaching, he says as follows:

[21] 2:11 But when Peter came to Antioch, I opposed him to his face, because he had been rebuked.**

Because certain people were condemning what he was doing. What in fact was this? 2:12-14 Before certain people came from James, he used to eat with

the Gentiles. But after they came, he drew back and kept himself separate, fearing those who were from the circumcision. And the other Jews were also led into this hypocrisy, so that even Barnabas was led

astray by their hypocrisy. But when I saw that they were not acting rightly toward the truth of the gospel, I said to Peter before them all, “Tf you, though you are a Few, live like a Gentile and not like a Feu, why do you compel the Gentiles to live like ews?”

He surely wants to prove that he did not so much employ writing as confident speech, and he even opposed Peter to his face. When Jews came to Antioch from James the Lord’s brother, who had been appointed to rule the church in Jerusalem, Peter by "3 "Taking diuisos eos as the Gentiles divided from the Jews and God as the subject of pandit, I suggest understanding this cryptic sentence in the light of Acts 10, ‘* “Peter” instead of “Cephas” is the Old Latin reading. The translation of the verse reflects T‘heodore’s understanding. Chrysostom agrees with Theodore in taking xateyvmopévos as passive rather than middle.

34 AD GALATAS tur, seipsum ab eorum coepit custodire communione. ‘in qua hoc factum: non solum Judaeis communicantibus illi, sed et Barnaba meo socio, propter illos qui a Iudaea uenerant ad eos, solus ego ex omnibus illis, praehonorans ueritatem, praecellenti et omnium 5s maiori Petro stans in faciem dixi quoniam “non est iustum te, [udaeum secundum naturam extantem, frequenter sine legitima obseruatione cibum sumere cum illis qui crediderunt ex gentibus; 1llos uero qui ex gentibus sunt ad legis obseruantiam deuertere.” ’

bene autem et secundum ordinem ea quae erga se fuerant 10 probare uidetur—primum quidem dicens qualis erat erga legem; deinde quia ad fidem transiit, non per hominem; post illud, quoniam et apostoli complacuerunt in eius doctrinam; post omnia uero, quoniam necessitate cogente nec resistere dubitauit pro hoc 1pso Petro. per omnia enim haec et illa quae sua erant confirmabat, 1; et falsa aduersariorum esse uerba ostendebat. quoniam ergo beatus Paulus illis nunc abusus est, ut ostenderet quoniam publice pro illis qui ex gentibus sunt et iustitiam uindicare et arguere eligantissimum apostolorum non piguit. et quoniam suscepit ille quae ab hoc dicebantur euidens est. si enim aliqua controuersia de hoc 20 fuisset oborta aut contentio adnata, alterum isto stabiliente, alterum illo firmante, necessario utique et differentia aliqua huiusmodi fuisset facta inter Christianos, aliis Paulo aliis Petro intendentibus; et aliis quidem illa quae istius erant, aliis illa quae illius suscipientibus. et multo magis hoc fiebat, eo quod Iudaei pro lege 2s omni nitebantur intentione; ill1 uero qui ex gentibus erant plurima ex parte non patiebantur subici legitima obseruatione. illud autem dico, quoniam siue consensu ipsam controuersiam inter se simulauerunt pro aliorum utilitate, sunt uere quidem mirand1, eo quod omnia ad aliorum utilitatem facere adquieuerunt; siue quia 30 Petrus illorum curam habens qui ex Iudaeis crediderant, uisus est se cohibere a communione illorum qui ex gentibus erant—Paulus uero horum qui ex gentibus crediderant curam habens, resultare et arguere eum in faciem non piguit, utrique sunt demirandi de

I in quo facto C (corr.) 2 BarnabaeH 6. existente H* exstante H (corr.)

9 suaerant (for fuerant)C 19 euid. ratioest H 20 stabiliante C* 23 quidam C* 26 legitimi obseruatione C* legitimae obseruationi C (corr) 28 mirandi quidem H

LETTER TO THE GALATIANS 35 ceasing to eat with the believing Gentiles—something he plainly did at first without making any distinction—began to keep himself back from communion with them. “When this was done not only by the Jews who were in communion with him but even by my companion Barnabas, because of those who had come to them

from Judea, [22] I was the only one of them all to honor truth more highly. Standing face to face with Peter, who was more distinguished and greater than all of them, I said to him, ‘It is not right for you, who are a Jew by birth, without observing the law, to eat frequently with Gentile believers, and then to turn the Gentiles aside to the observance of the law.””’ Indeed, Paul appears to prove the case concerning his circumstances rightly and in proper order. First of all, he speaks of his manner of life under the law, then that he changed his allegiance to the faith, but not by human agency. Next he says that the apostles endorsed his teaching. But after all this he describes how he did not even hesitate to oppose Peter himself on this account, though he was compelled by necessity. For by all these explanations he both established his own claims and proved that his opponents’ words were false. ‘Therefore, blessed Paul now employed these arguments to show that it was not irksome for him publicly both to claim justice for the Gentile Christians and to accuse the most distinguished of the apostles. And it is clear from this that he took up the case that was being discussed. For if some controversy had arisen concerning this matter or a conflict had come about with different people supporting different views, it necessarily followed that a division of this kind had taken place among Christians, some attending to Paul and others to Peter, some upholding the one’s opinion and some the other’s. And this happened all the more because the Jews exerted themselves for the law with all their might,

but the Gentile Christians were for the most part intolerant of being subjected to the observance of the law. Moreover, I am putting it this way to leave open two interpretations. If Peter and Paul agreed with one another to feign the controversy [23] for the be-

nefit of others, they must truly be admired because they trusted they were doing everything for the benefit of others. But if Peter appeared to keep himself separate from the Gentile Christians because he was concerned for the Jewish Christians, while Paul did not hesitate to retaliate and accuse him to his face because he was concerned for the Gentile Christians, both of them must be ad-

36 AD GALATAS suis sententus et arbitriis. hic quidem qui praehonorandam omnibus credidit ueritatem, et propter hanc non piguit nec praecellenti insigni apostolorum in faciem resistere; ille uero, licet uideretur argui, tamen qui adquieuit, totum ferens silentio; et quidem ex s multis negotiis primatum sibi sufficiens uindicare, illa quae erga se

fuerant nullius momenti faciens ueritatem hominibus praehonorandam esse existimauit. quoniam autem contentio illorum nullam fecerit separationem, consensus eorum in consequente tempore demonstrauit. si enim uilissimorum hominum differentia et ro de friuolis rebus facta saepe uniuersas separauit ecclesias; quemadmodum [non] talium contentio et de talibus negotiis effecta, si non consensus interfuisset? utique magnam omnium fecisset separationem, nullo ultra sufficiente coniungere scissam multitudinem, quae ex illorum controuersia semel fuerat separata. utrique 15 enim dignitate contendentes, proponentes pro partibus suis, stultum esse censerent, alii post Petrum, alii post Paulum; alium quidem recipere ueritatis magistrum. usque in hunc locum bene de se Paulus satisfacere sub specie referentis properauit. omnia quidem quae sua fuerant compro20 bans, omnia uero quae ab aduersariis dicta de se fuerant falsa esse ostendens; ita autem modeste cuncta explicauit, ut per omnia fugere ulderetur pondus eorum uerborum quae ad sui faciebat excusationem. incipit uero hinc ipsa dogmata examinare et ostendere quia nulla ratione 1ustum est eos post fidem quam in Christo 25 acceperant ultra legi inseruire. bene ex illis sermonibus quos ad beatum Petrum fecisse uidetur principium dogmatum et examinis sumpsit, ita dicens:

1 quidamH 4 quiomC (corr.) tamenque H 8 consequentiC (corr.) 9 demonstrabitH 10 saepeomH* 13 ultroCH 14 quiH 16-17 quidam C*H 23 dogmate C* H (ipso dogmate H (corr.)) 25 b. autemexi. H (corr.)

LETTER TO THE GALATIANS 37 mired for their opinions and decisions. Paul must be admired because he believed that truth must be honored before everything, and for it he did not hesitate to oppose the most excellent and distinguished of the apostles to his face. But Peter must be admired because, granted that he appeared to be convicted, nevertheless he remained quiet, bearing it all with silence. ‘Though he was capable of asserting his primacy on the basis of many considerations, he treated his own affairs as of no importance and thought that people should honor truth above all. But their agreement in the time that followed has demonstrated that their dispute did not cause any division.*> For if the differences between the most contemptible people, occurring even because of trifling matters, have often divided the churches throughout the world, how would the conflict of such people, a conflict brought about over important matters, not have done so had not agreement intervened? Doubtless there would have followed a great division of all of them, and nothing would have sufficed thereafter to unite the multitude cut in two once they had been divided by their controversy. [24] For both parties, striving honorably and making the case for their respective sides, some following Peter and others Paul, would have deemed it foolish to accept the other as a teacher of truth. Up to this point Paul has rightly been eager to give a satisfactory assurance about himself in the form of a report. Indeed, he confirmed everything that concerned himself, while he showed that everything his opponents had said about him was false. But he developed his entire account with such modesty so that in everything he might plainly avoid weighty words that would have justified him. From this point, however, he begins to examine his teachings themselves and to show that it is for no reason right that those who have once accepted faith in Christ should any longer be enslaved to the law. On the basis of the words he appears to have addressed to blessed Peter,’® he rightly takes up the beginning of his teachings and their examination, saying: *S See especially the correspondence of Jerome and Augustine on this passage.

Jerome argues that the dominant interpretation is the first one, that Paul and Peter conspired in a medicinal lie. As Swete points out, “Theodore seems inclined to Augustine’s opinion that Peter was honest but deserved his rebuke. But Theodore’s idea that the dispute did not cause division goes beyond what Jerome and Augustine argue. © Theodore regards verse 14 as the end of Paul’s speech to Peter.

38 AD GALATAS nos autem natura Iudaei et non ex gentibus peccatores, scientes quoniam non iustificatur homo ex operibus legis, nist per fidem Iesu Christi, et nos [in| ITesum Christum credimus, ut iustificemur ex fide Christt et non ex operibus legis; eo quod non tustificabitur ex operibus legis

5 omnis caro. ‘nos quidem non ex gentibus ad legem accessimus; sed ab origine ex [udaeorum stirpe descendimus. uerumtamen scientes quoniam non est possibile ex operibus legis iustificari1 quemquam, Christo credimus, simul per illam fidem quae est in Christo expecro tantes et ipsi iustificari; eo quod ex operibus legis tustificari non possumus.’ hunc quidem sensum et in epistola posuit quam ad Romanos scripsit, quoniam non est possibile ex operibus legis iustificari. simul et illam quae ex fide est iustitiam comparauit illi iustitiae quae ex lege est; cuius etiam dignitatem multis modis publi1s care deproperauit. hoc autem idem et hoc in loco facit, necessitate maxima se conpellente. ad ostendendum uero euidentem intellectum, uolo latius pandere quid uoluit dicere illam iustitiam quae ex fide est; quid uero illam quae ex operibus legis est, quam neque adquirere alicui possibile est. etenim modum quendam non modi20 ca secundum intellectum pluribus hinc dubietas adnasci uidetur, maxime illis qui cautius considerare talia consueuerunt, quia nos extra legem non sumus; licet Moysaicam legem non eandem cum [udaeis custodiamus, tamen sunt et apud nos aliqua quae et festinamus non praeuaricare. etenim homicidium cauemus facere, et 2s adulterium; et ex integro illa quae cauere nos diuina monet scriptura sub lege nos esse ostendunt. omnis enim constitutio aliud agi praecipit, aliud iubet caueri; haec autem et lex est et dicitur. Dominus Deus mortales quidem nos secundum praesentem ultam instituit. resuscitans uero, iterum inmortales nos facere pro30 misit et faciet. nec enim illud contra suam ueniens sententiam, ob

8 iustificareC* H g illumC*H 12-13 1tustificareC*H 14. etiam et dign.H 19g quondam C* H*: corr. quaodam 22 eam quam C H

LETTER TO THE GALATIANS 39 2:15-16 And we ourselves are Jews by birth and not sinners from the Gentiles, knowing that a person 1s justified not by the works of the law unless through faith in fesus Chnist. And we have believed in Fesus Christ, so that we might be justified by faith in Chnst, and not by the works of the law, because no flesh will be justified by the works of the law.

“Indeed, we did not assent to the law as a Gentile. Rather, we were descended from the race of the Jews to begin with. Nevertheless, because we came to know that it is impossible for anyone to be justified by the works of the law, we believed in Christ, at the same time expecting that by that faith in Christ we should also be justified ourselves, because we could not be justified by the works of the law.” He put this same opinion 1n the letter he wrote to the Romans (Rom 3:20), namely, that it is impossible [25] to be justified by the works of the law. At the same time, he also contrasted the righteousness based on faith with the righteousness based on the law and also hastened to explain its worth publicly in many ways. He does the same thing also in this passage, where the greatest necessity urges him on. But in order to demonstrate his meaning clearly, I wish to expand more broadly my discussion of what he meant by that righteousness that is based on faith, as well as by that righteousness based on the works of the law, which is impossible for anyone to acquire. ‘The fact is that in some measure no small uncertainty in understanding appears to have arisen for many concerning this, especially for those accustomed to examine such matters quite carefully, because we are not outside law. Granted that we do not keep the same Mosaic law as the Jews, nevertheless there are even among us some rules we are not anxious to violate. So we avoid committing murder and adultery and on the whole those deeds that the divine scripture warns us to avoid. his shows that we are under a law. For this entire system advises one thing to be done and orders another to be avoided. And this both is and is said to be a law.

The Lord God assuredly established us as mortals in this present [26] life. But by raising us up he promised to make us immortal again, and he will do it.*7 Nor, indeed, does he seem '7 The future tense, “he will do it” (faciet) appears to contradict the perfect tense in the next sentence, “to have done it” (fecisse). It would be possible to resolve the difficulty by understanding “he will do it” as a reference to the

40 AD GALATAS solum Adae peccatum ira commotus, fecisse uidetur— indecens enim id erga Deum existimare; neque secundum quod nos facit inmortales, poenitentia ductus id facit, aut quia de his melius postea uoluit cogitare. sed inenarrabili sapientia a primordio illa quae de s nobis sunt omnia instituit, sicut et fas est nos sentire de illo, qui bonitate sola nos faciebat et factos tuebatur. dedit autem nobis praesentem hanc uitam mortalem, ut dixi, ad exercitationem uirtutum et doctrinam illorum quae nos conueniunt facere. multas in ea patimur uertibilitates, quasi qui et in natura mortali; nunc quiro dem hoc, nunc eligentes illud et facientes; in quibus non modica de illis quae non conueniunt et lege sunt interdicta facimus. omni autem ex parte rationabilitas in nos et eligendi potestas exercetur. et quod data lege possit meliorum electio adesse nobis, exinde autem et correctionem suscipimus et tristes eficimur quidem 15 Uutpote in tali constituti natura. multa enim per singula momenta accidentia nobis prudentes nos exhibent, et tolerantiam nostram in accidentibus ostendunt casibus; exercemur enim in istis ipsis, et ad uirtutes prouocamur. sic autem uitam mortalem et multis passionibus subditam, ad discendam uirtutem opportunam fecis20 se ulsus est; legesque nobis uarias ad adiutorium dedit et mores illos qui sunt secundum animae electionem; ita ut non deteriora eligamus, bonum autem inde discentes, ad huius magis curramus electionem. nam sine scriptura ad primos homines locutus esse uidetur; per scripturam uero, sicut est lex quae per Moysen data est. 2s talem etiam et naturam nostram fecit, ut opportuna esse uideatur ad ediscenda ista in quibus neque multum expendere nec cessemus laborare, ut scire possimus quid conueniens sit. sed sufficit nobis sola commonitio, ut firmam possimus habere apud nos si uoluerimus bonitatis cognitionem. rationabiles nos enim faciens Domi30 nus, ipsamque rationabilitatem in nobis eficacem expedire uolens, quia nec aliter uideri possit, nisi discretione contrariorum, ex qui-

1 ita(forira)H 8 eas (forinea) C* H* in eis H (corr.) 11-12 omnia C* H 13. vobisH 14 accipimusH || quidem (before eff.) add C 26 cessemur C* 29 rat. enim nos C

LETTER TO THE GALATIANS AI to have done it by contravening his own judgment when moved to wrath because of Adam’s one sin—for it is not fitting to think such a thing of God. Neither is it the case that because he makes us immortal that he is led to do so by our repentance, or because

he willed to have better thoughts about this later on. Rather, by his ineffable wisdom from the first beginning he established everything that concerns us, just as it is also right for us to be aware that he made us by his goodness alone and that he preserved

us once we were made. Indeed, he gave us this present mortal life, as I have said, for the training of virtues and the teaching of what is right for us to do. In it we suffer many vicissitudes, as one might expect of those living in a mortal nature. We choose and do now one thing, now another. In these choices we commit a great many acts that are wrong and prohibited by law. But in all respects our rational nature and its power of choosing is exercised. And because the choice of better things can be available to us once the law is given, for that reason we both accept reproof and are made sorrowful by the fact that we are established in such a nature. For many chance events that happen to us from time to time bring to light our wisdom and demonstrate our endurance in the misfortunes that happen. For we are trained by these very circumstances and are summoned to the virtues. So in this way he appears to have made the life that is mortal and subject to many passions an opportunity for learning virtue. And he gave us various laws for a help, as well as that character that accords with the soul’s choice, so that we might not choose what is worse but by learning what is good in this way might be eager all the more to choose it. Moreover, he seems to have spoken to the first humans without scripture, but he also speaks through scripture just as in the law given through Moses. And he also made our nature capable of discerning occasions for learning [27] what we should not cease either spending great effort upon or working for,

so that we might be able to know what is right. This reminder alone suffices us to be able to have within us a firm knowledge resurrection and immortality and “to have done it” as a reference to God’s promise. But Theodore goes on to say “he makes us immortal.” Presumably, God does so in baptism. Consequently, despite the awkward use of tense and the absence of an object for “do,” we can understand what Theodore means by appealing to his idea of baptism as a pledge and type of what will be in the age to come.

42 AD GALATAS bus et meliorum electio adquiri potest—haec enim summa est cognitio rationabilium omnium; sic quodam modo illa quae secundum nos sunt composuit, ut et aliqua uideatur inesse contrarietas apud nos, exercitationem rationabilitatis expedire sufficiens. na-

s turalis equidem mortalitas multam nos fecit praesentium habere cupiditatem. hinc nobis cupiditatis pecuniariae inest passio, hinc gloriae appetitio, hinc uoluptatum; ex quibus dum unum quodcumque horum facimus, sub peccato cadimus. temporalis enim ista uita horum nobis, ut moris est, causam praestare uidetur; ob 10 quam et pecunias concupiscimus, et gloriam appetimus, et uoluptatis causas sumimus. inmortales uero effecti neque alicuius horum indigemus, neque perficimus aliquid horum. etenim mortalitate naturae ad illa quae in praesenti sunt concurrentibus nobis, legis nos decreto magis fecit cautos uidere, bonitatis cognitionem ts firmam in nos collocans, nec ab isto subduci animae suadens proposito, cupere uero illa quae sunt uirtutum; licet summo cum labore illa nos adquirere conueniat. hinc licet ab illa quae in natura est infirmitate ad delictum deferamur, semper cauentes et homicidium facere et adulterium et furtum, et omnia illa quae ad al20 terius pertinent nocibilitatem—quae quoniam mala sunt, omnes uno consensu confitemur; sed non per hoc ualemus extra omne delictum nos plenius conseruare. e contrario uero, et praeter id quod

nobis ex legis placet doctrina, multa propter naturae facimus infirmitatem, utpote mortales. haec et beatus Paulus Romanis scrias bens latius uidetur explicasse, dicens: non enim quod uolo hoc facio bonum, sed quod nolo malum hoc ago. et, inuenio legem uolenti mihi facere quod bonum est; quoniam mihi malum adiacet. et, condelector legi Dei secundum interiorem hominem; uideo autem aliam legem in membris mets, repugnantem legi mentis meae. et illa quae in

30 lla parte epistolae memoratus est, docens nos quam multa et per naturae infirmitatem contra propositum nostrum delinquimus, et quidem lege quod bonum est edocti. quae etiam cautius cognosce-

2-3 sec. nons. H* 6° pecuniae rei C* H (pecuniariae rei C (corr.)) 7 hinc nos delectatio uolupt. H. 12-13 mortalitatem CH 13. praesente H* 18

deferimur H (corr.) 20 nobilitatem C (corr) || malae C* 22 pil. nosC 24-25 scribereC* H 31 deliquimus C*

, LETTER TO THE GALATIANS 43 of the good, if we are willing. For the Lord makes us rational and wishes to promote that very rationality in us and make it efficacious, because it could be manifested in no other way save by distinguishing contraries by which the choice of what is better can be acquired—for this is the highest knowledge for all rational beings. So the Lord composed the elements that make us up in such a way that there would plainly be a kind of opposition within us, sufficient for the training of our rationality. Indeed, our natural mortality has caused us to have a great desire for present goods.

This explains our innate passion for desiring wealth; from it comes the pursuit of fame, from it, the desire for sensual pleasure. As long as we act on the basis of one or another of these passions, we fall into sin. For that temporal life of ours customarily seems to supply the cause of this. his is why we desire wealth, seek fame,

and seize what causes sensual pleasure. But once we are made immortal, we need none of these things, nor do we accomplish any of them. Moreover, by the law’s decree the Lord made us look more carefully at what pertains to our present circumstances,

which attach to the mortal aspect of our nature, thereby settling in us a secure knowledge of the good and persuading the soul not to be subject to what is proposed to it but to desire what belongs to the virtues—though it is right we should acquire them with the greatest toil. In this way—by always avoiding committing murder,

adultery, and theft, and everything that tends to injure someone else, since we are all agreed in recognizing these deeds as evil— we are allowed to be carried away from the weakness in our nature

that inclines us to offend. Nevertheless, we are not strong enough | in this way to keep ourselves completely free from all offense. On the contrary, even aside from what is decreed for us on the basis of the law’s teaching, we do many things because of the [28] weakness of our nature, since we are mortal. Blessed Paul plainly explained this at greater length in writing to the Romans, when he says (Rom

7:19, 21-23): For I do not do the good I want, but the evil I do not want 1s what I do and I find it to be a law that, when I want to do what 1s good, evil lies close at hand and I delight in the law of God in my inmost self, but I see in my members another law at

war with the law of my mind. By what he recorded in that part of the letter he teaches us how many offenses we commit against what we intend because of the weakness of our nature and even though we have been taught by the law what is good. Anyone can

44 AD GALATAS re quis poterit, si discutere uoluerit interpretationem illam epistolae quam ipsi exposuisse uidemur. qui si una quadam specie erga nos ad plenum usus fuisset, qua nos legitimo animo praeparasset praeeligere, ad hoc etiam non naturam instituens concurrere fecis5 set, nihil differre 1umentis inrationalibus uideremur, inuiti magis ad bonitatis actum inpulsi. illa uero quae existimatur contrarietas inesse nobis, sicut nuper diximus, rationabilitatem ipsam 1n opere uideri perficit. euidenter autem nos nostrae uoluptatis dominos instituit, ut quod uolumus eligamus, natura quidem propter illam ro quae inest ei mortalitatem ad hoc nos adtrahente, legibus uero nos e contrario docentibus; et animae auctoritate discretionem eorum ad id quod sibi libitum fuerit secundum ut conueniens est faciente, sed nec deuiante umquam a suo proposito, a meliorum gloria, licet naturali infirmitate in contrarios deducatur actus. iustificari 15 tamen in praesenti uita scrupulose, secundum legis conuersationem et maxime Moysaicae quae multa habet praecepta, et multa indiget cautela, inpossibile est. uerumtamen non sine nostra utilitate res ipsa eficitur; ut autem firmam accipiamus instructionem bonitatis, discamus etiam odire peccatum, non modicum auxilii 209 ad hoc lex conferre nobis uidetur. et quidem ad exercitationem uirtutum fert nobis auxilium desiderantibus illa facere, quae bona de legis doctrina esse existimamus. 1n futuro uero saeculo perfectam multam iustificationem per gratiam Dei percipiemus. illa est quam in praesenti uita a diuersis didicimus exercitationibus, ad2s hortante nos ad hoc legitimo decreto quae et conueniunt, nobis, sicut diximus, in contrarium perspicere uolentibus, ut maiori disciplina bonitatis concupiscentiam ex comparatione tali suscipere possimus. haec tunc in nobis opere implebuntur, gratia sancti Spiritus inuertibilitate per omnia custodiente nos in bonis illis, 30 Quorum desiderium cum et odio peccati in praesenti uita suscip1mus, eo quod et hoc primitus nobis necessarie adesse conueniebat. siue enim illud secundum se erat existens, inrationabilitate quadam uidebamur magis in bonis mansisse; siue hoc quidem fiebat, quod secundum praesentem hanc uitam fieri in nobis exercitatio 1 discurre C* discurrere C (corr.) 2 ipseC || uideturC (corr) 7 diximus

om H 11 auctoritatem CH 12 fueratH* 16 multam ind. cautelam H 17 nostram H* 20 quidamC* 22-23 perfecta multa C* perfecte multam

C (corr.) 23 percipimusC 24 quaeC*H 25 deleg. decr. H* 26 maioribus C* 34 uobis H*

LETTER TO THE GALATIANS 45 also more carefully understand the point if he is willing to consult

the interpretation of that letter that we have seen fit to publish ourselves. If God had employed some kind of single character for our complete existence so as to prepare us for choosing the best by a soul ruled by the law and had not also made us by establishing in us a nature that runs counter to this, we should necessarily differ in no way from irrational beasts, since we should have been driven for the most part to do the good involuntarily. But it is that opposition

thought to be innate in us, as we have already said, that causes our very rationality to appear. But God clearly established us as masters of our own desire, so that we should choose what we wish.

Indeed, because of that mortality innate 1n it, our nature draws us to this, while the laws teach us the contrary. And although the soul’s authority distinguishes what is pleasing to it according to what is right and never deviates from its intention and from the boast of what is better, it 1s permitted to be led to contrary acts because of natural weakness. Yet it is impossible to be justified with exactness in the present life by acquaintance with the law, especially that of Moses, which has many commandments and requires great carefulness. Nevertheless, this very impossibility does not take place without benefiting us. The law plainly gives us no small help in accepting instruction about the good [29] and also

in learning to hate sin. Indeed, it brings help to us for training in the virtues, when we desire to do what we think to be good because of the law’s teaching. But in the age to come we shall receive far more perfect justification by the grace of God. The justification we learn by various exercises in this life, with the law’s decree urging us to what is right for this purpose, examines us, as we have said, so that we can gain a desire for the good by greater discipline

on the basis of such a contrast. This will be fulfilled in us in actuality at that time when the grace of the Holy Spirit will keep us unchangeable in all ways in those good things, the desire for which

we accept in our present life together with hatred of sin, because it was right that this firstfruits should necessarily be present to us. For if that desire for good and hatred of sin had existed by itself in us, we should plainly have remained in those goods more by some irrational inclination than by reason. But if the desire for good was to come about gradually, then what happens to us in this life

46 AD GALATAS bonitatis erat futura. unde bene cum uita ista diuidens saecula, hoc quidem saeculum nobis fecit aptum, ut et exercitari in eo, et cum conuenienti discretione discere quod bonum est possimus; et animo firmo accipere uirtutis desiderium et peccati odium. futu5 rum uero saeculum uel uita quae post horum [finem] est, praebebit nobis et quod ipsi nobis adquirere minime sufficiebamus, eo quod nullo modo excepto peccato custodiri poteramus. quia ergo

Christus uenit, dirigens per suam resurrectionem illa quae futura sunt, praestitit uero et nobis illorum promissionem. omnes qul 10 in praesenti hac uita credimus Christo, quasi medii quidam sumus praesentis quoque uitae et futurae, secundum illud quidem quod mortales sumus natura, et superuenientes nobis suscipimus uertibilitates. utpote in tali consistentes natura, legem et doctrinam, ut moris est, indigemus; quae nos docet illa facere quae conue15 niunt, et a quibus caueri. nec enim sine labore et sudore ad uirtutes possumus dirigi, licet plurimum eius animo uideamur habere desiderium. fide autem quasi iam translatos nos in futura uita uldemus, et maxime adubi baptisma perceperimus (quod baptisma formam habet mortis et resurrectionis Christi), simul accipientes 20 et Spiritum sanctum qui in baptismate datur. qui quasi primitiae quaedam sunt futurorum, eo quod ad perfectam inmortalitatem dandus est nobis Spiritus sanctus. ideo et regenerationis dicimus Spiritum, secundum quod et forma suae inoperationis quasi in se' cunda uita uidetur nos regenerare. et propter hoc a corporalibus 2s praeceptis et illis quae propria sunt legis securi consistimus; Circumcisionem adsero, et sacrificia, et dierum obseruantiam, et illorum quae eiusmodi sunt, quorum nulla in futuro saeculo lucra habemus. custodimus autem illa, ne homicidium faciamus aut adulterium aut furtum, et uniuersa illa quae ad propinqui nociuitatem 30 a nobis fieri possunt; a quibus etiam et in futura nos continebimus uita, cum multo, ut fas est, studio perfectam caritatem et erga proximos et erga Deum nos habere ipso opere ostendentes. con-

2 huncCH || quidamH 5 finemomC*H 7 custodireCH to praesentem C* || quisi(for quasi) H* || medii quidem C* H medium quiddam C (corr.) 13 lege et doctrina C (corr) 14 doceat C (corr.) 15 oportet add (after cauer1) H 16 uideamus H_ 18 ubi (for adubi) C (corr.) passim 23 formam H_ || operationis C (corr.) 29 nocitatem H nocibilitatem C (corr.)

LETTER TO THE GALATIANS 47 was to be a training for the good in the age to come.'® Therefore, God rightly distinguished two ages for our life. Surely he made this age for us as one suitable for our being trained in it and for the possibility of our learning by rightly distinguishing what is good and by accepting with a steadfast mind the desire for virtue and the hatred of sin. But the age to come or the life that will be when this has been accomplished is what he will provide for us— something we were by no means sufficient to acquire for ourselves because we were in no way [30] capable of being kept free from sin. Therefore, since Christ came to arrange what was to come in the future age by his own resurrection, he truly bestowed upon us its promise. All of us who believe in Christ in this present life

are, as it were, between both the present and the future life. It is by the first that we are mortal by nature and are subject to the vicissitudes that come upon us, with the result that since we exist in such a nature, we customarily need the law and the teaching that instruct us in what we should do and what we should avoid. Nor can we be directed to the virtues without toil and sweat, however much we appear to have a desire for them in our mind. But by faith we see ourselves as though already translated to the life to come, especially when we have received baptism (because baptism has the type of Christ’s death and resurrection), since at that time we also receive the Holy Spirit given in baptism. In this way there are, as it were, a kind of firstfruits of the things to come, because the Holy Spirit must be given to us for perfect immortality. We

call him the Spirit of rebirth, because the type of his working plainly gives us new birth as in a second life. For this reason we stand free from bodily precepts and those commands proper to the law—1I mean circumcision, sacrifices, the observance of days, and things like them, from which we shall have no profit in the age to come. But we keep those laws that are against murder, adultery, or

theft, and against all we might do to harm our neighbor. [31] In them we shall even maintain ourselves in the life to come, showing

with much zeal by what we do, as is right, that we have perfect love toward our neighbors and toward God. And we shall no » ™8 Cf Swete’s paraphrase (1:29): “If we had been impeccable by nature, our

perseverance would have been due to an unreasoning compliance; as it is, the good within us is of gradual growth, and this life is our practice-ground for the world to come.”

48 AD GALATAS cupiscentiam autem turpem neque in sensu nostro ultra accipere poterimus, non lege quadam aut denuntiatione prohibiti, sed cooperatione solius gratiae perficientis in nos omnia quae cum labore et sudore multo uix in praesenti legis doctrinam sequentes diriges re possumus. et nec sic ad plenum a delicto possumus esse securi, propter naturae infirmitatem. quoniam ergo necdum in fruitionem futurorum bonorum quae per Christum nobis extiterunt ad perfectionem sumus constituti, per fidem autem illam quae illorum est eorum spem et promissionem suscepimus, utpote per 1o formam in hisdem effecti; iusta ratione illa quae Christi sunt illis quae in lege sunt comparans, fidem legi e contrario sistit, eo quod necdum rerum potiti fide sola adsequi ea interim uidemur. hoc ergo uult et eo loco dicere, quoniam inpossibile est iustificari ex operibus legis, eo quod sumus natura mortales; licet ualde ad uir15 tutem inspiciamus. sed ut plerumque non peccemus, nullo modo fier! potest. interimere enim scit iustitiam obortum peccatum, lege condempnante illos qui delinquunt et non considerante utrum multa recte agentes erga exigua deliquerint; sed illos qui quoquo modo deliquerunt scit sub poena concludere. haec est legis natura, 20 ut peccantem sine aliqua excusatione poenae subiciat. necessarie inquit illa quae a Christo praestita sunt nobis; qui et consummauit illa quae deerant nobis propter naturae infirmitatem, quae etiam ex fide percepimus, et tamquam in illis iam esse uidemur. non ergo i1ustum est denuo nos ad legem recurrere ex qua nihil lucri ad23 qQuirere possumus. sed haec dicta sunt latius, ut magis apostolicum sensum intelligere possimus, et maxime eadem causa qua in multis causis illa exequi id uideretur. sed recurrendum est ad sequentiam narrationis. in praecedentibus enim apostolus ex utriusque qualitate secun30 dum comparationem ostendit eorum esse differentiam. multum supereminere uidentur illis ea quae secundum Christum sunt, s1 quidem illis qui sub lege uiuunt labor et sudor frequens sit necessarius; adiecto illo quod non possint plenariam peccati habere libertatem, propter naturae infirmitatem. apud Christum uero

2 nam (fornon) H 4. uita add (after in praes.)H 12 uidenturH 13 quo (for quoniam) C_ 16 obortum(appy) H 18 delinquerunt C* (bis) H delinquerint, delinquerunt C (corr.) (cf. Rénsch, 287; Bensly, 15) 27 uidetur

Ci(corr.) || sequentia C H

LETTER TO THE GALATIANS AQ longer be able to receive shameful concupiscence 1n our senses, not

because we are prohibited by any law or admonition but because of the assistance of grace that alone will perfect us in everything in which we were scarcely able to direct our path in this life with toil and much sweat by following the law’s teaching. Not even this way were we able to be completely free of offense because of the weakness of our nature. Therefore, since we have not yet been established in the enjoyment of the good things to come that Christ called into existence for our perfection, we receive their hope and promise by our very faith in them, since we have been fashioned in them by type. A comparison by right reasoning of what pertains to Christ with what 1s found in the law establishes faith and the law as contraries, because, though we have not yet gained those good things, we plainly do acquire them for the time being by faith alone. Therefore, this is what Paul means in this passage: that it is impossible to be justified by the works of the law because we are mortal by nature, however much we set our sight on virtue. Indeed, it is impossible in any way that we should for the most part refrain from sin. For Paul knows that sin, when it springs to life, destroys righteousness, since the law condemns those who transgress and does not consider whether they have transgressed in small ways, though acting rightly in many ways. Rather, he knows that those who have transgressed in any way are consigned to punishment. This is the nature of law, that it subjects

the sinner to punishment without any excuse. Of necessity he speaks about what Christ established for us. He completed what we lacked because of the weakness of our nature, and we receive this by faith and appear to be as though we were already in this condition. Therefore, it is not right from now on for us to rush back to the law from which we can gain nothing to benefit us. We have spoken at some length so that we can better understand the apostle’s meaning, and especially because for many reasons the subject seems worth pursuing. But we must return to the order of the narrative. In what he has just said Paul shows the difference between faith and the law by comparing them on the basis of their character. Convictions based on Christ are plainly far superior, [32] even if toil and constant sweat are necessary for those who live under the law, since Christ gives in addition the fuller freedom from sin that they cannot have because of the weakness of their nature.

50 AD GALATAS optima quaedam est futurorum promissio, indubiam et confessam habens bonorum fruitionem. aliud adicit multo fortius praecedenti, culus maxime fortitudo amplior esse ab illis quae praedicta sunt ostendi poterit euidenter: 5 st autem quaerentes tustificart in Christo inuentt sumus et tpst peccatores, ergo Christus peccati minister est. absit.

est quidem obscuritate inuolutus intellectus apostolicus, a multa atque compendiosa prosecutione; structuram enim uerbi sui in

multam produxit arrogantiam. uult enim dicere, quoniam ‘sero cundum legem iustificari minime poterimus. accessimus ad Christum, quasi per eum adsecuti iustitiam. si autem hac spe credentes in eum inuenimur peccantes, quia legem non custodimus, uidetur aduentu suo idem peccatorum nobis extitisse prouisor. euidens est enim quoniam conuenit ad fidem nos se illam quae in se est euo15 care, non ut legis nos custodiam doceat diligenter seruare; qua de causa et ante eius aduentum lex erat posita. si autem illa quae in eum est fides peccare facit illos qui legem non custodiunt, peccati

nobis extitit prouisor.’ et propter inconuenientiam dictorum, ut consuetudo illi est in talibus negotiis, adiecit, absit! 20 si enim quae destruxt, haec iterum aedifico, praeuaricatorem metpsum conuinco.

‘praeuaricator legis dicor (hoc est, non 1usta constituor ratione), cum ab ea recessisse uidebor. et aliter 1indecens est me haec docere alios, a quorum cura uel diligentia ipse recessi. hoc enim 2, est me ipsum conuincere praeuaricatorem, inconuenienter a primordio discessisse a lege, si nunc quasi me ipsum reprehendens denuo ad illorum concurrere uoluero confirmationem.’ et quia hoc sententialiter magis dictum esse uidebatur, quam probationem aliquam habere (necdum enim erat manifestum ne quando et ipse

I optime C H: txt coniec. Pitra || contfersam H 7 apostolici C* apostoli C

(corr.) 8 structorumCH g autem(forenim)/b 10 poteramusC || per (forad) H* 12 peccatores (for peccantes)/b 13 peccati (for peccatorum) /|

14 nosseillamCH 22 diciturH || constituo C H: txt coniec. Pitra 26 non (for nunc) C* HH 28. sentialiter C* H* essentialiter Hl (corr.)

LETTER TO THE GALATIANS 51 With Christ there is truly a certain best promise of what is to come, a promise that holds the undoubted and acknowledged enjoyment of good things. Paul adds another consideration much more convincing than the preceding one, the strength of which can quite clearly be shown to be fuller than what he has already said: 2:17 But if seeking to be justified in Chnist, we ourselves have been

found to be sinners, Christ 1s a servant of sin. Certainly not!

To be sure, the apostle’s meaning is wrapped in obscurity because of the highly succinct character of its order; for he draws out the arrangement of his words with great exaggeration. What he means is that “by the law we could by no means be justified. We have drawn near to Christ because we gain righteousness through him. But if when we believe in him with this hope we are found to be sinners because we have not observed the law, he will appear

at his coming to take his stand for us as the one who provides against sins. For it is clear that what accords with faith 1s that we should call upon what it contains and that it does not teach us to be slaves in keeping the law [33] with diligence because the law was imposed before Christ’s coming. But if faith in him makes sinners of those who do not keep the law, he has taken his stand as the one who provides against sin.” And because what he has said is inappropriate, as is his custom in such matters, he added Certainly not! 2:18 Forif I build up again the very things that I have torn down, then I demonstrate that I am a transgressor. “IT am called a transgressor of the law (that is, I am found such by incorrect reasoning), since I shall be seen to have departed from it. If I had not done so, it would be inappropriate for me to instruct others in teachings from the careful observance of which I have myself departed.*? If I were now to turn round and agree all over again to the establishment of legal requirements by, as it were, rebuking myself, that is what would be to convict myself as a transgressor and to have been wrong by deserting the law in the first place.” And because this seems to have been said more by way of an opinion than as something having the force of proof

(for it was not yet clear when and by what right reasoning he *9 See Swete’s paraphrase (1:33): “I am charged with having committed a sin in abandoning the standpoint of the law. To teach compliance with legal ordinances now, would be to admit my guilt.”

52 AD GALATAS non iusta ratione ab illa discessisset), ostendit non esse praeuaricatum ab illa discedere: ego enim per legem legit mortuus sum, ut Deo uiuam.

‘in ipsa lege praedicatum inueniens Christum, cui et per legem 5s oOblatus, et credens, mortuus sum legi, exter factus a praesenti hac uita; illam uero quae Dei est in promissione per baptisma iam adsecutus sum.’ et idipsum latius explicans: Christo confixus sum cruct. uiuo autem 1am non ego; ututt uero in me Christus.

10 feo quod in baptismate mor- émerdy év TG) Bartiouate TOD Te tis quoque et resurrectionis for- Oavértov nal tHe dvaot&oews TUTOV

mam implebant, concrucifigi émAnpovv, cvotaveotaba: Ereyovto dicebantur Christo qui baptiza- 1t@ yorot, wo &v adTOD sv due bantur; eo quod idem per cru- otavpod tov Davatov deZauevov xat

is Cem mortem suscipiens et a avaotavtos’ avdtol dé xata TUTOV praesenti hac uita exter factus, tot Bamtiouatog Ev Tot¢ Owotors postquam resurrexit, inmorta- yuyvéuevor em’ EArcide TOV nal TavTY

lem uitam sumpsit. ipsiuerose- moté wetaoyely THY Ouolwv, STaV cundum formam baptismatis in TtY¢ xowyo TavtTwY avaoTHOEWS EV 20 similitudinem sumus facti, spe Ty Tov at@vocg ovvteAcia TOV xaLpov

illa quod ut et aliquando assi- mapetvat cvuBatvy. milemur [et] horum necessario participemur, quando communis omnium resurrectio 1n con2s summatione saeculi perficietur

tempore concurrenti,* |

sicut et in epistola quam ad Romanos scripsit dixisse uidetur: hoc

cognoscentes quoniam uetus homo noster crucifixus est, ut destruatur corpus peccati, ut ultra non seruiamus peccato. 30 thoc ergo dicit quoniam ‘con- ‘todto obv Aéyen, St. Cvvectavowmar crucifixus sum Chnisto, nullam (gxnotv) tH yorot@, oddertav modc

ad praesentem hanc uitam ha- thy rmapodoav tadtyy Cwny xowwbens communionem, in qua se- viav Eywyv, Ev } xata voOwov TOAL-

cundum legem nos necesse sit teveobar nude avayry. 4 praeuaricatum (for praed.) CH 6 illaC*H 10 sq. Coisl. 204 f. 20 b [Cr. vi. 42. Fr. 124]. Oed8mwpo0c. &AAoG maAW Ode onotiv’ Em., *.7.A. 12 cum

crucifigi C* 13-14 cumbapt. H (corr) 18-19 sec. f. inb. s. CH* sec. hance f., &c., H (corr.): txtg 23 participamur C (corr.) 30-31 cumcrucifixus sum C* cumcrucifixi sumus C (corr.) 31-32 n. ergo ad pr. Al (corr.)

LETTER TO THE GALATIANS 53 had deserted the law), he shows that he had not transgressed by deserting it: 2:19a For through the law I died to the law, so that I might live to God.

“I found Christ predicted in the law itself, and I gave myself up to his keeping through the law. Believing in him I died to the law because | became a stranger to the present life. In truth I have already approached that life that is God’s by promise through baptism.” He explains this very thing more fully: 2:19b—20a I have been crucified with Christ, and it 1s no longer I who live, but itis Christ who lives in me.

[34] TSince in baptism people Since in baptism people fulfulfilled the type of both death filled the type of both death

and resurrection, those who and resurrection, they were were baptized were said to be_ said to be crucified with Christ, crucified with Christ, because since he received death through Christ received death through the cross and rose again. And the cross and became a stran- they have come to be in similar ger to the present life. After he things according to the type of rose again he embraced immor-_ baptism in the hope of someday tal life. In truth we have been sharing in all ways in the like, made like him according to the when the time of the general retype of baptism in the hope that surrection of all happens to take we shall some day assume this place at the consummation of likeness and necessarily share this age. in these goods when the general resurrection of all happens at the same time as the consummation of this age.* He seems to have spoken the same way in the letter he wrote to the Romans (Rom 6:6): We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin.

| Therefore, he says “I have been Therefore, he says I have been

crucified with Christ, since I crucified with Christ, since he have no share in this present has no share in this present life life in which we must conduct in which we must conduct ourourselves according to the law.* selves according to the law.

54 AD GALATAS conuersar1.*

transiens uero a praesenti uita, quasi iam in illam uitam me aestimo uiuere, secundum quam etiam Christus in me uluit. cul per resurrectionem adiunctus, membrum eius (id est Christi) effectus 5 sum, dignus corpori eius copulatus esse’—caput, ut moris est, 1psum sibi adscribens. sic enim et alibi dicit: etenim nos omnes in uno Spiritu in unum corpus baptizati sumus. nam illud quod dixit: uzuo autem 1am non ego, hoc est, praesentem ultam; utpote post mortem alter, et non ipse existens. nam ro quod dixit, wait in me Christus, quoniam illius uitam uiuit ili inmortalem. ea enim quae tunc erunt ipsis rebus, haec quasi 1am facta dicit, secundum quod in formam illorum per baptisma transisse uidetur; et de futuris, quia erunt, firmam habet fidem. deinde, quoniam adhuc mortalem hanc uitam uidetur uluere, rs necdum in illa existens: quod autem nunc uiuo in carne, 1n fide uiuo Fila Det qui me dilexit, et tradidit semetipsum pro me.

‘carnem’ consuete pro mortalitate dicit, hoc dicens quoniam ‘s1

adhuc aestimor mortalem hanc uitam et temporalem uiuere, sed 20 fide iam uitam illam uiuere existimor, indubiam ultra per Filium Dei futurorum spem habens, eo quod et dilexit me, et dedit setpsum pro me. hac de causa dubitare ultra de futuris non possum.’ quod autem dixit, quod ‘nunc u1uo in carne, sed in fide u1uo,’ et cetera. et quasi iam sufficienter memorans illa quae a Filio Dei data sunt 2; nobis futura, confirmans cum fiducia adicit: non sperno gratiam Det.

et iterum probationem dictorum complectens: si enim per legem iustitia, ergo Christus gratis mortuus est.

iure id dixit; si enim pro nostra iustificatione omnia fiunt, hoc 30 est, Si autem nobis ex lege adquiri poterat, superflua utique fuit

mors Christi, nihil amplius perficiens. deinde uertitur ad fidei confirmationem. et quia probationem erat adiecturus, nullam ambiguitatem sustinere sufficientem, eo quod non uerbis autem opere eius erat futura probatio; ad increpationem incipit, confidens

2 inillauitaH(corr.) 4 eff. esseC*H 16 filiiC (corr.) 23. non (for nunc) CH 27 complector C H* [for. leg. complectitur] 30 omnia (for autem) C

(corr.) autH || poterant C (corr) 33 autCH 34 eiusf. e. approbatio

LETTER TO THE GALATIANS 55 In truth, by moving on from the present life, I consider that I am already as though I were living in that life by which Christ also lives in me. Joined to him through his resurrection, I have been made a member of him (that is, of Christ) worthy of being associated with his body”—regarding him as its head, as is his custom. For he makes this point elsewhere by saying (1 Cor 12:13): For in the one Spirit we were all baptized into one body.

[35] For the fact that he said zt 7s no longer I who live reters to

the present life, since as we might expect he exists as someone different and not himself after death. And he said Christ lives in me, since he lives his immortal life in him. For what will come to pass in fact at that future time, he speaks of as though it had already taken place, because he has plainly moved on to its type through baptism. And he has a steadfast faith that what 1s to come will be. Then, since he is plainly still living this mortal life and does not

yet exist in the one to come: 2:20b And what I now live in the flesh I live in faith in the Son of God, who loved me and gave himself for me.

He customarily uses “flesh” to mean mortality. What he means

is: “If I am still deemed to be living this mortal and temporal life, yet by faith I consider I am living that other life, since I have an unwavering faith in what is to come through the Son of God, because he loved me and gave himself for me. For this reason I can have no further doubt concerning what is to come.” And this is

what he meant by saying J now live in the flesh, but I live in faith, , and the rest. And as though he now were sufficiently calling to mind those good things to come given us by the Son of God, he confidently supports what he is saying by adding: 2:21a I do not scorn the grace of God,

And again including proof of what he has said: 2:21b for if righteousness comes through the law, then Christ died for nothing. [36] He said this with good reason. If, indeed, all this happened

for our justification, that is, if, indeed, it could have been secured for us by the law, doubtless Christ’s death would have been useless, since it would have accomplished nothing more. He then turns his attention to confirming the faith. And because he was about to add a proof sufficient to admit no doubt and because the proof was to be not in words but in deed, he begins his reproach, confident that

56 AD GALATAS nullam posse sustinere controuersiam illa quae a se dicenda erant: o insensati Galatae, quis uos fascinauit? quibus ante oculos Iesus Christus proscriptus est, et in uobis crucifixus est.

uult quidem dicere quoniam ‘cum multo affectu uerba crucis 5 audistis. propter quod et credidistis illis bonis quae nobis per eum adquisita sunt, ita ut et ante oculos uestros paulo minus depingeretis ipsam crucem et illa quae eo tempore facta sunt. qua ergo fascinatione tantum abiecistis affectum, quem erga Christum habere uidebamini?’ interiectum est autem totum ab illo loco, quo di10 Xxit, guis uos fascinauit ; poterat enim ipsam increpationem curuare.

nam ad illud quod dixit: o znsensati Galatae, consequenter postea adiecit: hoc solum uolo discere a uobis; ex operibus legis Spiritum acceptStis, an ex auditu fide1?

15 ‘manifestum est; miraculorum etenim magnitudo testimonium perhibet dati uobis Spiritus. dicite ergo mihi: quemadmodum accepistis Spiritum? unde tantae donationis participationem sumpsistis? utrum ex custodia legis hoc uobis conlatum est? quando enim cura uobis fuit de lege? gentes enim antea eratis, et a nobis 20 nihil tale docti, sed credentes solummodo 1n Christo, tantam accepistis gratiam. deinde (tanta quaedam uos contigit insipientia) quasi qui per fidem, excepta lege, Spiritum accepistis, denuo uoluistis recurrere ad legis obseruantiam, ut quid exinde maius accipiatis? nam cum nihil sit bonum quod exaequari possit donationi 25 wspiritus sancti, adhuc et bonorum omnem participationem uobis non aliunde expectetis tribui; hinc et resurrectionem adsecuturi, et inmortales autem mansuri, et inuertibilitatem expectatam potituri.’ et post probationem iterum adicit cum increpatione:

30 «mini?

sic insensati estis? inchoantes Spiritu, nunc ut in carne consumma-

euidenter ostendens quoniam ideo eos insensatos uocauit, quo-

niam non perspexerunt quod illis qui in Christo crediderunt su3. praescriptus C [cf. p.17, 1.11, vv. Il.] || etomH 6 = adquaesitaC H 7 quia(forqua)H 8 abiectisH* g quoddixitC*H 13 Christum (for Spiritum)C H 15 enim(foretenim)H 17 donationiC dominationiH 18 collatum est uobisH 19 etiam(forenim)H 20 tantumC 21 quaenam (for quaedam) C ||_suobis (for uos) C (corr.) H (corr.) 24 possetC*H 27 et inmortali autem m. C* et in inmortalitate a. m. C (corr.) et inmortali m. H*

et inmortales m. H (corr.) 28 increpationem C

LETTER TO THE GALATIANS 57 what he had to say could admit no dispute: 3:1 You foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly exhibited and was crucified in your’? midst.

What he means is that “you heard the words about the cross with great affection. Because of this you also so believed those good things we have gained through him that you all but painted before your eyes that very cross and what happened at that time. By what witchery, then, have you thrown away that great affection

we saw you had for Christ?” Moreover, he inserted everything following the words who has bewitched you? For he could have brought his reproach full circle [by continuing immediately with 3:2]. In that case he would have added next in logical sequence the following verse to his statement You foolish Galatians. 3:2 The only thing I want to learn from you1s this: Did you receive the Spirit by the works of the law or from the hearing of faith?

[37] “It is obvious, for the fact is that the greatness of the

miracles bears witness to the Spirit that was given to you. So , tell me: How did you receive the Spirit? From what source did you take up your share in so great a gift? Was it granted to you because you kept the law? For when did you have any concern for the law? Indeed, you were previously Gentiles and were taught no such thing by us. Instead, you received so great a grace only by believing in Christ. Then (such a great folly befell you), since you actually received the Spirit through faith apart from the law, have you all at once turned around, running to observe the law so as to receive something more from it? For since there is nothing

good that can be equal to the gift of the Holy Spirit, up until now you would have expected the entire share in good things to be bestowed upon you from no other source. From that gift you will draw near to the resurrection, and you will also remain immortal and will possess what you have hoped for unchangeably.” After his proof he adds a repetition of his reproach: 3:3 Are you so senseless? Having started with the Spirit, are you now ending with the flesh?

He clearly shows that he has called them senseless because they have failed to recognize that observing the law is useless for those who have believed in Christ, inasmuch as the Spirit has 2° 'Theodore, like Chrysostom and Theodoret, reads Sytv rather than juty.

58 AD GALATAS perflua iam sit legis custodia, si quidem et Spiritus hinc illis datus sit, quia et ob magnas tribuendus est promissiones. sicut enim ‘carnem’ causa mortalitatis accepit, eo quod nihil inmortale dicitur caro; sic et ‘Spiritum’ causa accepit inmortalitatis, eo quod per 5 eum expectamus exsurgentes in inmortalem illam uiuere uitam. unde et ‘primitias’ uocat illum Spiritum qui nunc nobis sed in spe tribuitur futurorum. quae futura etiam et percipiemus, perfectam Spiritus sancti suscipientes inoperationem, sicut et ipse apostolus dicit: non solum autem, sed et ipsi primitias Spiritus habentes, et nos 10 ©61psi in nobis 1psis ingemiscimus, filtorum adoptionem expectantes, re-

demptionem corporis nostr1. hoc ergo dicit: ‘sic insensati estis, ut neque scire possitis in quorum exemplo Spiritus sanctus sit uobis datus, sed recurritis iterum a melioribus ad deteriora; et jsuscipientes Spiritum sanctum de&&uevor tO mvedua en” errtds 15 in spe inmortalitatis, quando et tig avactkoews nal TIS aDavactac, per gratiam ab omni erimus ex- 6te yaout. maong Extbg aKuUaoTias tranei peccato, iterum quasi mor- écdueba, abOrg wo Ovntot tives b76

tales quidam et usque ad prae- thy Tov véuov ovaaxhy éavtov< sentem uitam totum definien- 7otette; 20 tes, sub legis custodiam uos ipsos facere uultis?’*

deinde interponit inter medias probationes illud quod maxime eos poterat ad uerecundiam perducere: tanta passt estis sine causa?

25 ‘ut autem omnia praetermittam, quae passi estis pro Christo non erubescitis? illa etenim omnia praesentia hac uertibilitate ua-

na nunc esse monstrastis.’ : et, ut ne uideatur ad plenum desperasse de eis: st nunc et sine causa;

30 id dicens ostendit se bonam de illis adhuc spem haberc, expectans simul quia et se cohibebunt ab illicita aduersariorum doctrina. et post interiectionem uerborum, iterum anteriorem intellec2 ob magnis promissionibus C H [Roénsch, 408] 5. in (bef. inmort.) om C

(corr.) 6 quaeC H* 7 tribuetur C* H* tribuentem C (corr) || etiam perc. C (corr.) 8 operationem C (corr.) 12 sit uobis (om datus) C*¥ s. d. uC (corr.) 14 sq. Coisl. 204, f. 22 a [Cr. vi. 46]. &AAog SE prow: SeExpevon, %.7.A.

18 quidem C (corr.) 26 praesentiC (corr.) 28 adiecit (aft. de eis, in marg)

add H (corr.) 29 non(fornunc)C H 31 simulgq. etsic. se ab &c. CH

LETTER TO THE GALATIANS 59 been given them from now on and that he has been bestowed on account of great promises. For just as he understands “flesh” by its reference to mortality, since flesh is said in no way to be immortal, so he understands “Spirit” by its reference to immortality, since we hope through him to ascend to live [38] in that immortal life. This is why he calls the Spirit—now bestowed upon us, but in the hope of what is to come—the “firstfruits.” ‘Those things to come that we shall acquire when we receive the perfect working of the Holy Spirit will be just as the apostle himself says (Rom 8:23): and not only the creation, but we ourselves, who have the firstfrutts of the Spint, groan inwardly while we wait for the adoption of sons, the redemption of our bodies. ‘Therefore, he says: “Are you so senseless

that you cannot even know what the Holy Spirit has been given to us to typify, but are running back again to worse from better?

| Though you received the Holy Though you _ received the Spirit in the hope of immorta- Spirit in the hope of the relity when we shall be by grace surrection and of immortality outside all sin, do you wish when we shall be by grace outagain to put yourselves under side all sin, are you again putthe guardianship of the law like ting yourselves under the guar-

mere mortals and people re- dianship of the law like mere stricting everything to the pre- mortals? sent life?’* Then he introduces in the midst of his proofs what could have led them to be greatly ashamed of themselves: 3:4a Did you experience so much for nothing?

“Are you not ashamed that I should fail to mention all that

you experienced for Christ? Indeed, you have shown that all your experiences are now in vain because of your present changeableness.” And lest he seem to have totally despaired of them: 3:4b af tt really was for nothing.

[39] By saying this he shows that he still has good hope for them, expecting at the same time that they will also keep themselves apart from the forbidden teaching of his opponents.

60 AD GALATAS tum resumit: qui ergo ministrat uobis Spiritum, et inoperatur uirtutes in uobis, ex operibus legis aut ex auditu fider?

et statuens fidem de Spiritus sancti datam fuisse largitate, 5s ostendit eius dignitatem, simul et personae magnitudinem: sicut ‘Abraham (inquit) credidit Deo, et reputatum est illi ad iustitram.”

‘omnium (inquit) dixi Abraham apud uos eligantiorem; a quo

et omne uestrum habetur principium. hic igitur, sicut diuina 10 Scriptura de eo dicit, per fidem iustitiam adsecutus est.’ et, quoniam Iudaei naturae adfinitatem proponentes plus sibi aliquid uindicare uidebantur, quod nullo modo illis qui ex gentibus erant adesse poterat, ait: scitote ergo quoniam [qui] ex fide sunt, [hi sunt filtt Abrahae].

15 itaque non delinquit quicumque hos dixerit esse filios Abrahae et maxime elus familiares secundum iustificationem, qui per fidem

expectant adsequi iustificationem, sicut et ille est adsecutus. et, ut ne uideretur ipse uiolenter adsecutus, illud confirmare poterat, dicens: 20 praeuidens autem scriptura, quoniam ex fide tustificat Deus gentes, ante euangelizauit Abrahae, quoniam ‘benedicenturin te omnes gentes.’

dictum est in diuina scriptura Abrahae a Deo quoniam uniuersae gentes 1ll1 communicabunt in benedictione. nam quod dixit: benedicentur in te; hoc est, ‘tecum benedicentur, et communi2, cabunt tibi benedictionem; principatorem te huius benedictionis existiment.’ diuina igitur scriptura in omnes gentes benedictionem uenire promittit; hoc autem quemadmodum fieri poterit super illos qui extra legem sunt, et cognationi Abrahae minime pertinere uidentur? sed non sola natura propinquitas est, quae hoc il30 + lis praestare possit; aut illa ratio, qua sub lege minime habeantur. euidens est enim quoniam non aliter participare eius benedictione possibile est eos qui extra legem sunt, et secundum progeniem nihil pertinentes ad Abraham, sed si similitudine eius uniuersitatis

2 operator C (corr) H || nobis H* 4 largitatem C* H 8 quae (bef. dixi) add C (corr.) || eligantior est C (corr.) g habetH || hocH 11

affnitateH 12 deillisH 14 quiaaddC (corr) || his. f AomCH 17 1ustificationem om C (corr.) 21 qui (bef. ante) add C H 25 ut (bef.

princip.) add C (corr.) 30 possetC 31 participari C (corr) 33 siomH || similitudinem C H

LETTER TO THE GALATIANS 61 After introducing these words, he resumes his earlier argument: 3:5 Therefore, the one who supplies you with the Spirit and works miracles among you, was it by the works of the law or by the hearing of faith?

And declaring that faith had been given and distributed by the Holy Spirit, he shows its worth and at the same time the greatness of the person [who gives it]: 3:6 Just as “Abraham (he says) believed God, and it was reckoned to him as righteousness.” “T have told you (he says) that Abraham was more distinguished

than anyone else, and in him 1s held your entire first principle. This is because, as divine scripture says of him, he acquired righteousness through faith.” And since the Jews were plainly setting forth as some greater claim for themselves natural affinity,

because it could by no means be present in those who were Gentiles, he says: 3:7 Know, therefore, that those who are from faith, these are the sons of Abraham.

And so whoever would say that those hoping to attain justification through faith, just as Abraham attained it, are Abraham’s sons and in a special sense members of his household by justification would not be mistaken. And lest he should seem to have reached this conclusion violently by himself, he was able to establish ' it by saying: 3:8 And the scripture, foreseeng that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed 1n you.”

In divine scripture God told Abraham that all the Gentiles would share with him in his blessing. For he said they shall be blessed in you, meaning “they shall be blessed with you [40] and

will share the blessing with you. They will regard you as the principal cause of this blessing.” "hus, divine scripture promised that the blessing would come to all the Gentiles. But how could this come to pass additionally to those who are outside the law and seem by no means to have any blood relationship with Abraham? But nature is not the only relationship that can make this kinship available to them, nor 1s that reasoning by which they are held to

be by no means under the law of any force. For it is clear that it is impossible for those who are outside the law and have no relation to Abraham by blood descent to share in his blessing in

62 AD GALATAS

instruxit: |

Deo credunt; et sic per fidem cum eo a Deo potiuntur benedictionem. unde et probationis considerans firmitatem uehementius ttaque qui ex fide sunt, benedicentur cum fideli Abraham.

5 non est possibile aliter extraneos illos constitutos suscipere communionem ad eum, praeterquam si crediderint eius Deo. et quia omni ex parte fidem firmam ostendit tam a dato, id est, Spiritu, quam etiam de Abrahae eligantia, et ex illo promisso, quod a Deo ad illum fuerat factum; ostendit secundum conparationem ro etiam legis differentiam: quotquot enim ex operibus legis sunt, sub maledicto sunt; sicut scriptum est: ‘maledictus omnis qui non permanet in omnibus quae scripta sunt in libro legis, ut faciat ea’

tantum autem abest ut omnes gentes communicare ili in be15 nedictionem per opera legis possint, ut et ipsi qui sub lege sunt, [sub maledicto sint. et] a maledictione liberum esse dicit illum qui in omnibus permanet, et omnia semper cum omni implet cautela; hoc autem inpossibile est humanae naturae. non peccare enim nos nullo modo possibile est. itaque etiamsi aliquis in lege benedica-

20 tur, contra legis id fit decretum, diuina gratia legis definitionem uincente. deinde ex scriptura iterum firmat illa quae secundum fidem sunt, intercipiens illa quae in lege sunt: quoniam autem in lege nemo tustificatur apud Deum, manifestum est; quoniam ‘iustus ex fide uiuit.’

25 euldens est sententia: ‘non aliunde iustum quemquam posse uiuere, et ut aeternorum mercedem promissionum adquirere posset, nisi solum si per fidem potiatur ista.’ et confidens firmitate probationum, ostendit quoniam intercipitur illud quod ex lege est ab illo quod ex fide est: 30 lex autem non est ex fide; sed qui fecerit ea, uiuet in ets. multa autem est contrarietas. lex enim recta opera exquirit, et illum qui impleuerit eius, id est, legis decretum, hunc adsequi promittit illas mercedes; quae exinde promittit, quia nihil accep-

3 instruitH 4 fide A.H* 6 proptergqg. H* || etquiCH 8 promissio H 11 sicut scr. e. m. om H* 14 habet (for abest) CH = 14-15 benedictione H (corr.) 15 et ipsi quoque qui (om ut) H (corr.) 16 sub mal.

sintetomC*H || dicatC (corr) 18 nobisC (corr) 21 uincereH 26-27 non (bef. posset) add H (corr.) 28 probationemCH* || legemC 2g illud CH 32. eiusdem (for eiusi.e.)H 33 quae (for quia) H*

LETTER TO THE GALATIANS 63 any way other than by believing in the God of the universe like Abraham. Thus, it is through faith that they gain God’s blessing

with him. From this argument, taking the firmness of the proof | into consideration, he gave his instruction more energetically: 3:9 And so those who are from faith will be blessed with faithful Abraham. It is impossible for those placed outside Abraham’s household to take up fellowship with him in any other way than by believing in his God. And he demonstrates that faith is firm in every way

as much as by what ts given, that is, the Spirit, as also from Abraham’s election and on the basis of the promise God made to him. He also demonstrates by comparison the different character of the law: 3:10 For as many as are from the works of the law are under a curse,

for it is written, “Cursed 1s everyone who does not remain in all the things written in the book of the law to do them.”

[41] And it is so far from the case that all the Gentiles could share with Abraham in the blessing by the works of the law that even those subject to the law are under a curse. And scripture says that the person who remains in all [the commandments] and fulfills all of them with all carefulness is freed from the curse. But this is impossible for human nature, for it is in no way possible for us not to sin. And so even if someone 1s blessed in the law, this takes place against the law’s decree, since divine grace prevails over the law’s ruling. Then he again confirms from scripture what has to do with faith as distinct from what is in the law: 3:11 Now it 1s evident that no one 1s justified before God by the law; since “the one who 1s righteous through faith will live.” ‘The meaning is clear: “No righteous person whatsoever can be

able to live and to gain the reward of eternal promises from any other source unless he obtains them only by faith.” Trusting in the validity of his proofs, he demonstrates that what is based on the law is quite distinct from what is based on faith: 3:12 But the law 1s not from faith; but whoever does them will live in them.

There is, then, a great contrast. For the law exacts right deeds, and it promises that the person who fulfills its decrees, that 1s,

64 AD GALATAS turum dicit, sinon primitus illa recte expedierit. qui autem ex fide potiturus est uitam, manifestum est non de sua directione posse adquiri eam; sed de diuina gratia debere eum expectare salutem. erant enim omnia firmitate eius probationis munita, eo quod omni 5 ex parte ualidissimum fidei struxit sermonem; equidem et secundum comparationem excludens illa quae legis erant, et quod inpossibile sit exinde percipere iustificationem. ex abundanti autem ultra ostendere temptat superfluum illis esse ut secundum legem uiuant; eo quod locum [nullum] habere uidebatur, postquam illis 10 €a quae praedicta sunt sine ulla struxisse uidebatur controuersia. Tnam et ultra superflua nobis le- &Adkws te xal mepitth Aowrov uty gis est custodia. debitum enim 7 Tod véuou thENoLs, oNotv. 5 yao quod debebatur legi super cu- agetAeto TH véum yotog TH¢ PvAastodienda ab omnibus, hoc Chri- xij¢ mapa tv avVOeM@rwyv, todTO 6

15 Stus persoluit nobis; utpote ho- Xgotd¢ xatéBarev oreo Huddy. mo existens secundum quod ui-

debatur, et quod pro nobis suscepit. cum omni etenim cautelalegem wueta yao maonsg avtov tie axor-

20 impleuit, et quasi quaedam pro Getag mAyomoac, xat Horeo tia nostra redemptione adpendens, Avtoa xataBarmy bméte nudyv, é&vedemit nos ab eius seruitute, et nydoacéy te Huds tho éxetBev Sova maledicto legis securos esse Agelac, xat THS amo TOD vduou xaTper omnia fecit. qualiter, uel doug amnrrakev. mad¢ nal tive TOd-

2, quomodo? TCD 5

factus pro nobis maledictum* VEVOMEVOS UMEO HUY xaTdea. (scriptum est enim: ‘maledictus omnis qui pendet in ligno’); ut in gen-

tibus benedictio Abrahae fieret in Christo Iesu; ut promissionem Spiritus accipiamus per fidem.

30 latius conuenit dicere illum, qui manifestum legentibus cupit apostoli facere sensum. ‘lex (inquit) omnem qui super lignum pendet maledictum esse existimat; eo quod huiusmodi poena illis statuta est, qui ultimi sceleris rei esse inueniuntur. sed Chri-

4 munitaeC*H 6 eo(foret)H (corr) 7 exinhabundanti C ex in habundantia H ex hab. H (corr.) gilli (aft. locum) add C* illis C (corr) || wh HA 10 6ullam, controversiam C* H* 11 sq. Coisl. 204 f. 24b [Cr. vi. 52]. &AAOs dé wyot’ &Aws, %.7.A. 13 legis C* H legi super custodiendae C (corr.) 28-29

spiritus om H* 32 pendit C* H

LETTER TO THE GALATIANS 65 the law’s, will gain those rewards that it promises on the condition that not one of them will be received if he does not first accomplish

these deeds rightly. But it is obvious that the one who will gain life on the basis of faith cannot attain it by his own right activity. Rather, he must hope for salvation from divine grace. Now all these points were drawn up to defend the strength of his proof, because he constructed his discussion in every part as the strongest possible defense of faith, cutting out indeed what concerned the law both by comparison and because it 1s impossible by it to acquire justification. Moreover, over and above what was necessary he tries to show further that it is useless for them [42] to live according to the law, because it plainly had no place after its predictions for them were established beyond question.

TMoreover, keeping the law is Moreover, keeping the law is from now on useless for us. from now on useless for us, he For Christ discharged us from. says. For Christ abolished for us the obligation that was owed the obligation owed by humans under the law concerning what to the law for keeping it. must be kept by all, inasmuch as he existed as a human being according to what was seen, and he undertook this for our sake.

For he fulfilled the law with For when he had fulfilled the all carefulness, and paying the law with all exactitude and had price for our redemption he re-established, as it were, a ransom deemed us (3:13a) from slavery for us, he redeemed us (3:13a) to the law and made us free from from slavery to the law and deits curse in all respects. In what livered us from its curse. How

way or how? and in what way?

3:13b—-14 by becoming a curse for 3:13b by becoming a curse for us us*— for it 1s written, “Cursed 1s everyone who hangs on a tree”’—that in Christ Fesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spinit through faith.

It is right for anyone who wants to make the apostle’s meaning

clear to the readers to explain this at greater length. [43] “The law (he says) considers everyone who hangs on a tree to be cursed

(Deut 21:23), because a punishment of this kind was appointed for those found guilty of the most extreme crime. But Christ, even

66 AD GALATAS stus nihil delinquens—e contrario uero secundum omnem conuer-

satus cautelam, et neque sententiae mortis reus existens, eo quod nec aliquid peccauit—patiebatur eos qui se crucifigere et occidere uolebant. et quoniam non 1usta ratione puniebatur, omni autem 5 eX parte 1ustitia sibi opitulante, liberari a morte 1ustissime poterat; exsurrexit quidem ipse a morte, eo quod nec iuste ab ea tenebatur;

in communi uero omnibus spem resurrectionis praestitit. tribuit etiam nobis et Spiritum sanctum, quem credentes in eum quasi arram quandam percipimus in spe futurorum; credentes quod et 10 iIpsi aequam resurrectionem simus adsecuti. sicque extra necessitatem legis uicturi sumus, eo quod post illam fidem quae in eo est, et Spiritus sancti participationem, nihil cum praesent uita commune habebimus. sed in futuram illam uitam commigrantes, illam quae a Christo est benedictionem cuncti suscepimus; cuius pro15 missum etiam dudum ad Abraham factum esse uidetur.’ nam illud quod dixit, ut in gentibus, et iterum, ut promissionem, non quasi ex

causa descendens dixit, sed illud quod sequitur consuete adiecit. sicque ultra et superflua nobis inuenietur legis custodia; et nullum locum ex ipsis rebus poterit habere. superfluum et quidem ultra 20 est; redditum est ei debitum a Christo, quod a nobis debebatur. locum autem non habens, quoniam res non admittit eos qui semel transmigrauerunt in futuram uitam praesentis uitae succumbere negotis. et iterum ad probationem uertitur, ex ipso tempore illorum 2, ostendens quae ex lege fuerant ista quae fidei sunt honorabiliora esse:

fratres, secundum hominem dico; tamen hominis confirmatum testamentum nemo spernit aut superordinat. Abrahae autem dictae sunt promissiones, et semint etus. non dicit: ‘et seminibus,’ quasi in multis, 30 «sed quasiinuno: ‘et semini tuo,’ qui est Christus. hoc autem dico: testamentum, ante confirmatum a Deo in Chnistum, illa quae post quadringentos et triginta annos facta est lex, non euacuat ad destruendam promissionem.

7 commune C (corr.) communione H 8 etomH _ || sanctumomC 10 ipse C* 12-13 communiCH 16 ut (aft. dixit)om H 27 tunc C* H tamen C (corr.) 30 semine C* (bis)

, LETTER TO THE GALATIANS 67 though he transgressed in nothing at all—but, on the contrary, conducted himself with entire carefulness and was not guilty so as to be sentenced to death, since he sinned in absolutely no way— submitted to those who wanted to crucify and kill him. And since he was punished for no just cause, while instead justice was serving him in every way, he would have been able most justly to be freed

from death. Indeed, he rose from death himself because he was not held by it justly. In truth, he supplied all in common with the hope of the resurrection. He also bestowed on us the Holy Spirit. By believing in him we gain in him, as it were, a kind of deposit in the hope of the things to come. And we believe that we have gained a resurrection equal to his. And thus we shall be victors beyond the law’s requirements, because after that faith in Christ and our participation in the Holy Spirit we shall have nothing in common with the present life. Instead, passing over to that future life, we have received [44] that universal blessing that comes from Christ and the promise of which had plainly been given to Abraham long ago.” For he said that [in Christ Fesus the blessing of Abraham might come] to the Gentiles and that [we might receive ] the promise not as though these statements depended upon a cause but because he added what customarily results.7* And so from now on keeping the law will be found useless for us and can have no place because of these very facts. Indeed, something more is useless. ‘The obligation we owed the law has been paid back to it by Christ. And the law has no place, since this fact does not permit those who have once passed over to the future life to submit to the preoccupations of this life. Again he turns to his proof, demonstrating from their time of occurrence that what belongs to faith confers greater honor than what had been from the law: 3:15-17 Brothers, I speak in a human way. Nevertheless, once a person’s testament has been ratified, no one scorns it or adds toit. Now the promises were made to Abraham and to his seed; it does not say “and to his seeds,” as of many, but it says as of one “and to your seed,” who 1s Christ. And I mean this: the law, which came 430 years later, does not annul a testament previously ratified by God in Christ?” so as to destroy the promise. 2" 'The two instances of “that” (wt) in 3:14 indicate result rather than purpose. *? The reading reflects the Old Latin version.

68 AD GALATAS ualida probatio, et omnis controuersiae superior: ‘hominis (inquit) testamentum neque euoluit quisquam, neque emendat. Deo autem promittente omnes gentes in Abraham debere benedici et semine eius (quod et in Christum impletum esse ipsis rebus inue5 nimus, in quem et omnes credimus, eo quod ex Abraham originem trahit), patrem quoque nobis Abraham adscribimus; et illam benedictionem, quae a Deo est, expectamus. hancne euoluit lex, quae post tanto tempore facta est?’ et ostendens quoniam secundum legem uiuere contrarium est illi promissioni, quae ad Abraro ham facta est, adiecit: st enim ex lege est hereditas, 1am non est ex promissione. Abrahae uero per repromissionem donauit Deus.

T‘uox illa quae facta est ad 1 TedG Tov “ABoadu pwvy éxAbraham promissionis est (in- ayyeAltag éotly, ojotv. 6 dé vouoc 15 quit), quae quasi magnum ali- xatop0dcar amautet, nal tote dtquid donare ei promittit. lex dwovw tov uobdv’ dote et wev aro autem integritatem uitae exigit, tod véuou tadta mepLLevouev, TE-

et tunc dat mercedem. itaque si pitty H emayyerta’ 6 yao Nueteex lege haec dari nobis expec- p0¢ xauatog xat ody H Tod Weod 20 tamus, superflua est promissio. énayyeAla tov wtobdov Hutv arodtnoster enim labor, et non Dei dwot’ ci 8 H émayyerta yeyevntar promissio mercedem nobis re- ‘thy tod brocyouevov yaou éupatstituet. si autem promissio fac- vovoa, odx% koa 7 TOD vouov xaTO0ta est quae promittentis gratiam OQwote got, aA” 7H TOD Deod brd0-

2s demonstraret, non utique legis yea. h Thy xowwviav Huly tHS evdirectio est necessaria; sed Dei Aoyiag yaprCouevy. promissio, quae nobis communionem donat benedictionis.’* illud autem notare in apostolicis dictis dignum est, quoniam 30 dixit: non dicit: ‘et seminibus,’ quasi in multis; sed, quast in uno: ‘et semini tuo,’ qui est Christus. non quod non possit dictum esse quod dixerit: et semini tuo, in commune et de omnibus intellegi, in contentione posuit; sed quoniam facta fuerat ad Abraham promissio et ad semen eius, ut uniuersae gentes, tam ipsius quam 35 etiam seminis eius, communicarent benedictionem. praeueniens 4 seminiH || Christo C (corr) 13. sq. Coisl. 204 f. 26 b[Cr. vi. 54, Fr. 124]. O0e6dmpo0c. &AAOG mdALY atv’ h mpd¢ Tov ’AB., %.7.A. 31 quae (for

quod) C* quia C (corr.) 33 aut (bef. in cont.) add C H: for. leg. hoc.

LETTER TO THE GALATIANS 69 A strong proof and one beyond dispute: “no one (he says) overturns or emends a person’s testament. "Thus, because of God’s promise that all the Gentiles must be blessed in Abraham and his seed (something we find fulfilled by the facts themselves in Christ, in whom we all believe because he takes his origin from Abraham), we also assign Abraham as our father, [45] and we await that blessing that is from God. Did not the law reveal the blessing

that became a fact after so great a time?” And to show that living according to the law 1s contrary to the promise made to Abraham, he added: 3:18 For if the inheritance 1s from the law, it no longer 1s from the promise; but God granted it to Abraham through the promise.

{That word of promise that The word addressed to Abracame to Abraham, he says, 1s ham is one of promise, he says. one that promises to give him But the law requires uprightsomething indeed great. But ness and then gives the reward,

the law requires an upright life with the result that, if we expect and then gives the reward. And it from the law, the promise is so if we expect this to be given useless, for our own toil and not us from the law, the promise is God’s promise would give us useless. For our own toil and the reward. But if the promise not God’s promise would re- took place to demonstrate the store the reward to us. Butifthe grace of the one who promised, promise was made to demon- then the guidance of the law is strate the grace of the one who nothing. Rather, God’s promise promised, then the guidance of is what gives us our share in the the law is by no means neces-_ blessing. sary. Rather, God’s promise is what gives us our share in the blessing.*

Moreover, it is worth calling attention to the apostle’s words, when he says: zt does not say “and to his seeds,” as of many, but it says as of one “and to your seed,” who is Christ. He was not disputing the possibility that the text that reads to your seed could be understood in a general sense and of all. But he reads the expression this way because the promise had been made to Abraham that all the Gentiles should share so in his blessing as in

his seed’s. Anticipating his argument he demonstrates that it

70 AD GALATAS ostendit quoniam inpossibile sit in omnibus gentibus impleri promissionem, nisi per fidem solam. ex rebus ipse iterum probauit, quoniam per Christum hoc nobis adquisitum est, 1n quem credentes accepimus Spiritum. et illam familiaritatem quae ad Abraham 5 est per fidem accepimus, promissionis benedictionem adsequentes. uidit scripturarum uoce illud quod rebus ipsis probari poterat, tale aliquid dicens, quoniam ‘tet semini eius absolute dictum, 16 dé t@ onégouate adbtod elonuévov

in Christo uerissime inuenimus obtw>¢ amo evetoxouev emt tov ro impletum. hic enim semen qui- yorotod d&xer.bas mANPOvUEVOV’ Ob-

dem est eius secundum natu- tog yao omépua sv adTOD xaTa pUram, sicuti et ceteri qui Origi- ot, @¢ odv xal ob AoLol ol TO YEnem exinde trahunt. credimus voc éxeiOev xatkyovtes. ToTEvOUEV autem in eum, deinde et Abra- 8& én’ adtov, elta xat tov “ABoa1s ham patrem nobis adscribimus; ay matéoa érrypapducla xat obtac et sic benedictionis communio- tig ebAoytag THY xo-wviay deydue-

nem adsequimur. itaque quod Qa. dote td elonuevov wo ép” Erdictum est quasiin unum, potest dc, duvauevov de xaTta xoLvod Wc El uero et in communi quasiinmul- modddy voeicOat, TH anéeue adtod

20 tis intellegi, eo quod semen eius civat mavtac tobs éxetOev TO yévoc

sunt omnes gentes, qui exinde xatkyovtac, emt to yototod xvoriginem trahunt, in Christum ptw¢ ém avt&v 7ANnpOvUEVOV THY

uerissime ex ipsis rebus imple- moayudatwv evetoxouev. tum esse inuenimus.’*

25 hoc et quidem nos pro maiori cautela notauimus. apostolus uero, eo quod per omnia haec fidem confirmauit, lege eiecta, et euidentem sententiam protulit; quoniam et inpossibile est illud promissum Dei, quod ad Abraham factum est, a lege illa solui, quae post tanto delata est tempore. illam autem (id est, fidem, uel pro30 missum) tenere et erga nos iustum est; siquidem non est lex dom1na soluere illa, eo quod et multo posterior ab illis esse inuenitur. itaque ut ne lex superflua fuisse existimaretur, aut inepte et uane fuisse subintroducta, bene obiecit sibi, quod ab aliis sibi obici poterat; et soluit illud, quod maxime ambiguitatem facere uideba-

35 tur: 4 illafamiliaritateC H 5 accipimusC* 14 deinetH 19 o7répyartt, Cr.

Fr. 20 et(foreo)CH 21 quaeC(corr.) 25 hocg.etnosH 27. et (bef. inposs.) omC 29 deletaC* || idem(foridest)H || uelut (foruel) CH

LETTER TO THE GALATIANS 71 is impossible for the promise to be fulfilled save by faith alone. Once more he proved from the facts that [46] we have acquired this through Christ, since it is by believing in him that we receive the Spirit. And we receive that close relationship with Abraham by attaining the blessing of the promise. He sees in the words of the scriptures what was capable of being proved by the facts themselves and so speaks of something definite, since fwe find the expression and to We find the expression to his his seed understood singly to seed understood singly to have have been most truly fulfilled in been fulfilled exactly in Christ.

Christ. For this seed is his by For this seed is his by nature, nature, just like the others who just like the others who also also trace their origin from this trace their origin from this source. But we believe in him source. But we believe in him and then appoint Abraham as and then appoint Abraham as our father and in this way gain father and in this way receive our share in the blessing. And _ our share in the blessing. As a so the expression as of one can result, the expression as of one truly be understood as of many can be understood in the genebecause we find that the fact ral sense as of many. We find that all the Gentiles who trace this properly fulfilled in Christ their origin from Abraham are by the facts themselves because his seed is most truly fulfilledin his seed is all those who trace Christ on the basis of the facts their origin from him. themselves.*

We have ourselves mentioned this for the sake of greater accuracy. But the apostle also expressed a clear meaning because he confirmed faith by all these considerations, leaving the law to one side. This was because it is impossible that God’s promise given to Abraham could be annulled by the law that was handed down after such a long time. But it is right for us to hold fast to that faith or promise inasmuch as the law has no power to annul them, because it originated much later than they did. And so lest the law be thought to have been useless or to have been slipped in foolishly or in vain, he rightly raised an objection

that could have been made by others to his argument. And he resolves the point that seems to make for the greatest possible ambiguity:

72 AD GALATAS quid ergo lex?

fsecundum hypocrisin; in ual’ Urdxptowy avayvworéoy. ‘lege’ debet manere. ‘sed inter- &AAX TodTO EpMTuC’ Tic H TOD vd-

rogas (inquit) quae sit legis ne- wov ypeta, elmeo Sh Thy ExayyeAtav 5 cessitas, Si nunc promissionem xat THY yaouv Eder xoatety ;

et gratiam tenere conueniebat?’ praeuaricationum causa adi- TOY TapapacEewy ydaoLW TQ0dE-

ecta est,* téON.

donec uentat semen cui promissum est; disposita per angelos in manu

10 mediatoris. promissio quidem Dei de omnibus gentibus ad Abraham fec-

ta est, sicut de diuina scriptura id discere possibile. quod iam in Christo exitum sumpsisse uidetur. quoniam omnes constituti multa praeuaricamus necessario, nobis lex data est cohibens nos a 15 peccato suis decretis, usque ad tempus illud, quo promissio finem conuenientem adsequatur, uiso eo per quem futurorum bonorum accepturl sumus promissum.

Tquod autem dixit: usquedum Gyoig 0b &0n tO onéoua @ énueniat semen cut promissum est; Hyyedtar. todto d& TapeyxELTAL’ 7

20 Interiectio est. nam sequentia yao axodovOla: t/ ody 6 vduos ; THY erat: quid ergo lex? praeuarica- nagafpdoewyr ydow noocetévn, Ovationum causa posita est, disposi- tayeic dv ayyélwy éy yeiol weoitov: ta per angelos in manu mediato- tva H diatayeic émt tod véuov voovris; ut illud quod dixit disposita wevov.

2s de lege dictum fuisse intellegatur.* sic et illud quod dixit ad Hebraeos, de ipsa dicit lege: si enim quod per angelos narratum est uerbum, fuit firmum, et omnis praeuaricatio et inoboedientia tustam accepit mercedum retributionem. dicit autem 30 per angelos legem fuisse dispositam, quasi angelis tum ministran-

tibus, quando lex dabatur. nam et in morte primitiuorum angelum esse dixit Moyses, qui primitiuos Aegyptiorum interfecit. et

I propter transgressionem posita est add C H (v. note) 2 sq. Coisl. 204 f. 26 b [Cr. vi. 55]. xO” Srrédxp. avayv., pyotv: x.7.A. In margin, tod ypvoootépov.

3-4. interrogansC H 4-5 necesseC*H 5 non(fornunc)C Htxtg 12 est (aft. disc.) C (corr.) 13 iam (aft. exitum) add C* H 15. discretis usque adt.adi.C* 21 eritC 22 &ayyédov Coisl. 204, &yyéAwv Coisl. 26.

LETTER TO THE GALATIANS 73 [47] 3:19a Why then the law?

tHe is acting a part; “law” It must be read as though he is should remain before the break acting apart. “But you ask this in the sense.*3 “But you ask (he question: What need is there says) why the law is necessary if for the law if it has become it has now become right to hold necessary to hold fast to the fast to the promise and grace.” promise and grace?” 3:19b It was added because of 3:19b It was added because of

transgressions, * tYANSQYESSIONS. until the seed would come to whom the promise had been made, and it was ordained through angels by the hand of a mediator.

Indeed, God’s promise about all the Gentiles was made to Abraham, just as it 1s possible to Jearn this from divine scripture.

It already has plainly found its fulfillment in Christ. Since all of us are so constituted that we necessarily commit many transgressions, the law was given us to restrain us from sin by its decrees until that time when the promise should attain its proper

end, through which, once it appeared, we were to receive the promise of the good things to come.

TBut his statement until the seed Until the seed would come to would come to whom the promise whom the promise had been made.

had been made is an insertion. ‘This is inserted. For the logiFor the logical order was: Why cal order is: Why then the law? then the law? It was added be- It was added because of transgrescause of transgressions, ordained sions, ordained through angels by through angels by the hand of a_ the hand of a mediator, so that

mediator, so that [48] the word ordained may be understood of ordained is understood to have the law. been spoken of the law.*

Thus, what he said in the letter to the Hebrews also refers to the law (Heb 2:2): Forztf the word declared through angels was valid, and every transgression and disobedience received a just retribution. And

he says that the law was dispensed through angels inasmuch as the angels were ministering at the time when the law was given. For even in the death of the firstborn Moses said it was an angel who *3 “Acting a part” (secundum hypocrisin, xa’ Sréxerotv) apparently refers to the imaginary objector. The Latin (in ‘lege’ debet manere) adds the idea that we should not read verse 19 as though it said: “What, then? The law was added

because of transgressions...” |

74 AD GALATAS de manna beatus Dauid dixit: panem angelorum manducauit homo, quasi qui per illos fuerat datus. omnia autem haec ad legis concur-

runt datum, nam quod dixit: 12 manu mediatoris, Moysi dicit. et bene adicit:

5 mediator autem unius non est. Deus autem unus est. hoc dicens, quoniam ‘Moyses quidem Dei et hominum illorum, qui legem accipiebant, mediator erat. Deus autem unus est, idem qui et legem tunc dedit; et nunc illa, quae secundum Christum sunt, excellentiora demonstrauit.” conuenit autem non 10 rerum intendere differentiae, sed operantis dignitatem, sincera mente perspicientes rerum differentiam; et competentem de illis et consentaneam diuino iudicio depromere sententiam, ita ut meliora haec esse reputentur, quae apud uniuersitatis Deum talia esse uidentur. considerandum est hinc etiam illud quod dicebamus, 15 quoniam illa quae secundum Christum sunt, in futuro saeculo ueram adsequentur plenitudinem; quando neque peccare possumus, neque legitimorum indigemus aliquorum. etenim si etiam et fides iam in illis esse uideatur; sed et praeuaricamus, et lege prohibemur peccare. apostolus ergo praeuaricationum gratia legem adpo20 Sitam esse dixit, quasi quod iam ultra lex in nobis non habeat locum, post Christi aduentum; eo quod neque inpossibile sit nos ultro praeuaricare. quoniam autem secundum praesentem uitam, et post aduentum Christi, subditi adhuc esse uidemur ut delinquamus, et hac de causa legem indigemus; cui et intendentes a delicto,

2, secundum ut possumus, nos extrahere properamus. nemo istis potest contradicere, eo quod interim medii quidam sumus, sicut et in superioribus dixi. secundum fidem quidem in illis iam sumus constituti; commoramur uero in istis adhuc, fratres, naturae mortalitate. unde et apostolus, rerum dignitate considerata, iusta ratione 30 de futuris comprobare properat; eo quod per fidem illa percipimus interim. ideo et fidei rationem modis omnibus comprobare festinat. dicens autem apostolus sufficienter in praecedentibus legis necessitatem, adiecit:

7 erantC* || uniusH g_ nos (fornon)C (corr) 10 differentias et C (corr.) 12 ne(aft. ut)addCH 13 reputanturC*H || apudomH 17 sic (foretenimsi)H 19 gratiamC*H 24 lege C(corr.) 28-29 mortalitatem C*

LETTER TO THE GALATIANS 75 slew the firstborn of the Egyptians. And blessed David said of the manna (Ps 77:25) humans ate the bread of angels, since it had been given through them. And all these references harmonize with the giving of the law. For when he said by the hand of a mediator, he means Moses. And he rightly adds: 3:20 Now a mediator 1s not of one, but God 1s one.

He says this because “Moses indeed was a mediator between God and those people who received the law. But God 1s one, [49] the same one who both gave the law at that time and now has revealed a more excellent dispensation, that of Christ.” And it is right that we should not pay attention to the difference between the two but should discern with a clear mind the importance of the one who effected the different dispensations. And we should

set forth a view that recognizes that they are in harmony and consistent with God’s judgment so that the dispensation reckoned to be better is seen to be such before the God of the universe. In this connection there must also be considered the point we made, namely, that the dispensation of Christ will attain true fullness in the age to come when we are both unable to sin and without the need of any legal ordinances. The fact is that, even if faith plainly

already participates in this fulfillment, yet we both continue to transgress and are kept from sinning by the law. Therefore, the apostle said that the law was imposed for the sake of transgressions

inasmuch as the law should now have no further place among us after Christ’s coming, but not because it is impossible for us to transgress any more. And because in the present life and after Christ’s coming we are plainly still subject to committing transgressions, for this reason we need the law and by attending to it are eager to draw ourselves away from transgression as much as we can. No one can contradict these conclusions because we are indeed for the time being between two ages, as I have said in my earlier comments. By faith we are indeed already established in the

age to come, but we still tarry in this age, my brothers, because of the mortality of our nature. This is why the apostle, having taken account of the importance of these matters, hastens by right reasoning to prove the truth of the things to come, because we perceive them by faith for the time being. For this reason he 1s also eager to prove the truth of the principle of faith [50] 1n every way. The apostle, then, saying enough about the necessity of the law in the preceding verses, added:

76 AD GALATAS lex ergo aduersus promissa Dei? absit.

haec ergo eius est necessitas, non ut euoluat Dei promissa. ex ipsis rebus ostendens illum esse uerum: st (anquit) data fuisset lex quae poterat wiutficare, uere utique ex s lege esset tustitia. sed conclusit scriptura omnia sub peccato, ut promissio ex fide Iesu Christi detur credentibus. {‘si quidem talis aliqua uir- el YXO TOLAUTH TLC SOVaULLG TH

tus aderat legi, ut illis qui sub véuw meooh}y, ote tobe bn” adse conuersabantur fructum et 7 7oAttevouévous xal dixarodobat 10 lustificationis et aeternae uitae xal tH>¢ aiwviou dbvacla: tTuyyaveny conferre posset; intercipere uti- Cwi\>¢, d&vatpetixds Hy tH¢ émayye-

que promissionem poterat lex, Atag 6 véuoc, adtog ave” éxelvnc ipsa pro illa praestans nobis iu- thy dixatwow mapéyav’ vuvl dé Td stificationem. nunc uero ex évavttov, amayopevwy uty thy &u15 contrarioexecratur quidem pec- aotiav, amarrAattew df adtys odx catum; liberare uero a peccato ioydwv tod da thy THs pboewc non praeualet eos, qui propter doOéverav xatantintovtac sic avnaturae infirmitatem corruunt ‘yy, xat did tovtov weiCdvang dAgyIn peccato. per quae hanc ma- ywv judy to med Suxatwow &to20 gisarguitinfirmitatem nostram, vov, weAdov dé ma&vtyn a&dbvatoy,

quam ad iustificationem habe- dvayxatws tij¢ ToD Xorotod yaoumus, immo, ut plenius dicam, ‘tog deouévoug delxvvow jude. inpossibilitatem; ostendens nos necessario indigere Christi gra-

25 tiam.* cuius maxime fruitionem percepimus, secundum uerum Dei promissum, per fidem illam quae in Christo est; quae sub lege nobis conuersantibus adquiri a nobis minime potuit. haec per illam fidem quam in Christo habemus percipiemus.’ ualde concordat hoc 30 1n loco dictum conclusit, cum illo dicto quod et ad Romanos di-

3. uenturum (for uerum) HH 7 sq. Coisl. 204 f. 26 b [Cr. vi. 55, Fr. 125]. Oeddwpos SE row’ ci yao, %.7.A. Q Stxota0ar(sic)cod. 10 iustificationes C

|| et (aft. tustif.) om C (corr.) H 11 possitC*H 12 6. adtéc (sic) edd. 19 quem (for quae)C H 24-25 gratia C (corr.) 27. est (aft. lege) add C*

28 perf.i.H 30 adom H*

LETTER TO THE GALATIANS 77 3:21a Is the law then opposed to the promises of God? Certainly not!

Therefore, the necessity of the law does not result in overturning God’s promises. He shows this to be true on the basis of the facts themselves: 3:21b—22 For if a law had been given that could make alive, then righteousness would indeed come through the law. But the scripture

has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Chnst might be given to those who believe.

T“If indeed there had been such For if there had been such popower in the law that those who wer in the law that those who

led their lives under it could led their lives under it could reap the fruit both of justifi- have gained both justification

cation and of eternal life, the and eternal life, the law would law could certainly have taken have taken away the promise by away the promise, since it in- furnishing justification instead stead of the promise would have of the promise. But on the confurnished us with justification. trary, as it is, the law condemns But on the contrary, as it is, the sin but is not strong enough to law detests sin but is not strong deliver from it those who fall enough to deliver from sin those into it because of the weakness who fall into sin because of the of their nature. In this way by

weakness of their nature. By all the more proving our incathese considerations he all the pacity for justification, and still more proves the weakness, in- more its total impossibility, he deed to speak more fully, the demonstrates that we necessaimpossibility we have of attai- rily need Christ’s grace. ning justification, demonstrating that we necessarily need Christ’s grace.* We have most fully acquired his benefits according to God’s true

promise through that faith that is in Christ. What we could in no way have acquired when we led our lives under the law, we shall acquire by the faith we have in Christ.”** [51] The word imprisoned that he uses here fully agrees with what he said to the 74 Following Prof. Cavadini’s suggestion, the translation alters Swete’s punctuation, starting a new sentence with quae sub lege and placing a comma rather than a period after a nobis minime potutt.

78 AD GALATAS xit: conclusit entm Deus omnes tn incredulitate. simile enim est et

uoce et negotio. illic enim secundum hoc dicit nos esse conclusos, secundum quod in praesenti saeculo infirmitas nostra arguitur; tunc uero Dei potiemur misericordiam. quod maxime cogno5 scere quis poterit, cautius si nostram decurrere uoluerit interpretationem, in qua latius id explicasse uidemur. et hoc in loco hoc dicit quoniam ‘infirmitas nostra ostensa est illa lege quae dudum data est, eo quod dirigere illud quod nobis conueniens est non possumus. 1n quantum enim lex peccata cauere decernit, tanto magis

10 scientes eius prauitatem cogimur propriam sentire infirmitatem, eo quod non possumus agere illud quod nobis bonum esse uidetur; ita ut ex ipsa comparatione Dei in nos maior adpareat gratia, qui nobis fecit inesse cum omni facilitate, quod ipsi nobis nec cum labore maximo adquirere potuimus securi, et quidem scientes quo1s niam malum est peccare. quod et cauere ualde uolumus, eo quod ipsa lex nobis ostendit; sed non possumus id expedire, fratres, naturae infirmitate.’ ad suam iterum sequentiam recurrit apostolus. ostendit quidem legis utilitatem, ex cuius comparatione magnitudinem eorum 20 publicat quae sunt secundum Christum. priusquam uentret (inquit) fides, sub lege custodiebamur conclusi in eam fidem, quae incipiebat reuelart. Tnotandum est in his illud ETLONUAVTEOY Exelvo, OTL TOv maxime, quod multis utile esse xat& Xprorov morettae wsv ad TOV 2s uidetur (illis tamen qui sciunt), weAddAdvtwv ac cixds thy amdderEn,

quoniam illorum quae secun- éme.dy toa THY a0” adTOD xaTOPdum Christum sunt de illis quae Owudtov juitv 7 pavéowous ent TOv futura sunt facit probationem; moayudtwv ylvetat téTE. eo quod et uniuersa illa quae ab

30 eo directa sunt, tunc nobis rebus ipsis erunt manifesta.* complectitur uero cum illis fidei simul et promissionis uocabulum, nec non et gratiam, sic illa nominans. et in his omnibus examinat illa.

3s Juocat autem ista ‘fidem’ qui- xaAet 8& alotw uév, ered) wy dég peccatiC 12 miagis (for maior) C (corr.) 13 facultateH 17 infirmitatem C* 23 inquit (aft. est)addC H || sq. Coisl. 204 f. 28 b [Cr. vi. 57, Fr. 125]. Ocod@pov. émtonuavréov, x.7.A. 27 qui(for quae) H 33 illam (for

illa) 1°, C (corr.) 2°,C 35 istamCH

LETTER TO THE GALATIANS 79 Romans (Rom 11:32): For God has imprisoned all in disbelief. ‘The

two passages are alike both in their words and in their subjects. For there he says that we are imprisoned because our weakness in the present age is to blame, but then we shall obtain God’s mercy. Anyone can understand this most fully if he is willing quite carefully to consult our commentary in which we plainly explained this at greater length. In this passage he means that “our weakness is demonstrated by that law given long ago, because we are unable to direct ourselves to what is right for us. For to the degree that the law decrees the avoidance of sins, by so much the more are we compelled to have a sense of our weakness by knowing its wickedness, because we cannot do what seems good to us. And

so the law’s purpose is that God’s grace may seem greater in our eyes by contrast, since he implanted in us with great ease a sense that of ourselves we are unable to be confident of acquiring the ability to do the good even with the greatest toil because we indeed know that it is evil to sin. We strongly want to avoid sin because the law itself shows us what it is, but we are unable to accomplish this, brothers, because of the weakness of our nature.” Now the apostle turns back to the logical order of his argument. He does demonstrate the law’s usefulness. But by contrast with it he makes known the greatness of Christ’s dispensation. 3:23 Now before faith came (he says) we were guarded under the law, imprisoned for that faith which was beginning to be revealed.

|What must be especially noted It must be noted that he is, in these words is what seems as it seems, giving a proof of to many to be useful (at least Christ’s dispensation from what to those who know), namely, is to come, since the entire mathat [52] he is giving a proof of nifestation of what he accompliChrist’s dispensation from what shed for us will take place 1n fact

is to come, since all that has at that time. been accomplished by him will at that time be clear to us by the facts themselves.* In fact, he includes in this simultaneously with faith also the idea of the promise and indeed grace, indicating them in this way. And he considers Christ’s dispensation under all these terms.

80 AD GALATAS dem eo quod necdum rebus ip- tw yeyovétes Ext THY TOayLATOY,

sis in illis sumus, sed interim motevouev téms mepl adtay, écredimus de illis; ‘promissio- ayyediay d€, wo a&Y THY TEPL av-

nem’ uero, eo quod iam de il- t&v brdcyeow Ady xexoutouevwy s lis promissionem adsecuti fue- }udv, xat ydow 8& eixdtwmg adrimus; et ‘gratiam’ iure illa no- t& évoudcler wddrrota, érerdy dw-

minat, eo quod donum quod- pek cape tig tod De0d ect tH dam euidens est Dei quod no- didéueva, obx amo Tg Nueteoac bis tribuitur, non de nostro me- a&tac, &AN’ and THE adTod gLAoTL-

10 rito, sed de illius liberalitate ha- wtag Eyovta thy apyhy’ dvturape%ebens principium. discutit uero ta&Cet dé tov vowov Tr&owW cixdTHd And the prophets’ prophecies from time long gone admonished us ahead of time to await Christ by making ourselves fit to receive him. This happened so that, instructed by their teaching, we might not suppose there to be any novelty in what was afterwards manifested and might consider that nothing in what took place above all hope was foreign or novel. Indeed, Christ appeared for those of us who were under the law and had us as the first to believe in him. And so it was from us that he made knowledge [of the gospel] spread to all people. What was written in the Law and the Prophets about him concerned the way that has come to exist for all who have

received him. Indeed, the only reason that we were separated [54] from association with the others by the law’s teaching was so that we might plainly be kept godly and available to receive Christ’s dispensation. For since the prophets long ago predicted this, we were already aware of Christ’s dispensation and knew about it before its fulfillment, and so we accepted it after it took place.” Indeed, in the Gospel, Andrew, Peter’s brother, plainly said to him (John 1:41, 45): The one about whom Moses wrote in the Law and also the Prophets, we have found him, the Messiah who 1s

Christ.2° Also when the wise men came and Herod questioned the

experts in the law, they answered him that they expected Christ to come in Bethlehem according to the prophetic word (Matt 2:4). Anyone will find many examples of this kind included in the Gospels. Each one of the Evangelists, instructed from the earliest proclamation of Christ by the prophets who came before them, clearly took up their predictions, since of old and for a long time they kept on hoping this would take place, brothers. This is what the apostle rightly says: 3:24 And so the law was our pedagogue to Chnist, so that we might be justified by faith.

“Therefore, that justification and Christ’s coming as the head of all good things came into existence. By it we have also gained *5 | have supplied “gift,” following Swete’s suggestion (1:53). 2© The citation conflates what Andrew says in 1:41 with what Philip says in 1:45.

84 AD GALATAS autem bona est, quae paedagogi locum implens ad ista nos perduxit, et sua doctrina horum nobis manifestauit aduentum. itaque et utilis est nobis, eo quod ad magnitudinem istorum nos perducere ualuit. et ut nec esset ultra, iustum est, eo quod intentio eius fine 5s conclusa est; aduentu rerum perfectarum finem est consecuta.’ ualde huc mirifice legem laudauit, et magnitudinem gratiae su-

pereminentem publicauit. quod et magis ostendit, paedagogum uocans legem. nam paedagogi utiles quidem sunt puerulis paruulis propter paruulitatem eorum. non sunt autem necessaril1, quanro do puer in usu effectus ad perfectam profecerit doctrinam. quoniam autem sufficienter legis utilitatem ostendit, temptat ultra ex comparatione etiam gratiae publicare magnitudinem, simul comprobans ex his, quoniam ultra locum non habent illa tenere: uemente autem fide, 1am non sumus sub paedagogo.

15 quare?

omnes enim filit Dei estis per fidem, quae est in Christo Iesu.

Thoc est ut dicat, ‘perfec- avtl tov eimety téAeLoL’ TOUTO ti estis.” hoc enim erat conse- yao &xdAov$ov m0d6 TO b00 aLda-

quens, ut post paedagogi me- ywydr, td viol Beod cinetv. TH yap 20 moriam, filios Dei diceret. filio vit@ tod Oeod oddév Aetrer p06 TE-

enim Dei nihil minus est, quo Aeornta. non sit perfectus.*

sed quoniam probationem filiorum adoptionis inmortalitatem diuina scit esse scriptura, et quod non decet filios Dei mori, si2s cut et Dauid in psalmis dicit: ego dixi: dit estis, et fila Lxcelst omnes; uos autem sicut homines moriemini, quasi quia non deceat mori illos qui filii Dei nuncupati sunt; quod nullo modo 1llis accidere fas erat, si uirtutibus donatam sibi adoptionem filiorum custodire uoluissent; ideo filiorum adoptionem apostolus resurrectionem 30 esse dicit, eo quod inmortales erimus tunc—secundum hoc enim

3 nobis om C (corr.) H 4 necesset H (corr.) 6 ualde hoc C (corr.) 10 perfeceritH 17 sq. Coisl. 204 f. 28 b [Cr. vi. 58, Fr. 125]. Oed3wooc (marg)

LETTER TO THE GALATIANS 85 the resurrection and acquired immortal life. By existing in it we shall no longer sin but shall be kept steadfast in great joy, keeping our affection for God undiminished and giving way to no assault of misfortune. But the law is good because by filling the office of a pedagogue it has guided us to these things, and its teaching about them has manifested to us their coming. And so it is useful to us because it [55] had the power to lead us to the greatness of those things. And it is right that it should no longer be, because its purpose has been completed by its end; it achieved its end by the coming of perfect things.” To this degree he strongly and remarkably praised the law and also proclaimed the surpassing excellence and greatness of grace. He demonstrated this all the more by calling the law a pedagogue, for pedagogues are indeed useful to small children because of their immaturity. But they are not necessary when a boy brought up by practice progresses to perfect teaching. And since he has sufficiently demonstrated the usefulness of the law, he makes a further attempt to proclaim by comparison the greatness of grace, at the same time proving on this basis that the law’s ordinances

have no further place to hold: .

3:25 But now that faith has come, we are no longer subject to a pedagogue.

Why? | 3:26 For you are all sons of God through faith that 1s in Christ Fesus.

{This means “you are perfect.” Instead of saying “perfect.” For For it was in logical order, after it was in logical order to say mentioning the pedagogue, for sons of God after subject to a him to say sons of God. Forthere pedagogue. For there is nothing is nothing missing for a son of lacking in perfection for a son of

God by which he may not be God. perfect.*

But divine scripture knows that immortality is the proof of the adoption of sons and that it is not fitting for the sons of God to die, as David says in the psalm (Ps 81:6—7): I said, “You are gods and all of you sons of the Most High, but you shall die like human beings.” He

says this inasmuch as it is not fitting that those [56] who are called sons of God should die, because it was in no way right for this to happen to them if they had been willing by their virtues to keep the adoption of sons given them. For this reason the apostle says

86 AD GALATAS et in baptismate filiorum adoptionem adsequi dicimur, secundum quod in baptism: primitias suscepimus, formam in eodem baptismate mortis quoque et resurrectionis implentes. sic enim et ad Romanos scribens dicit: non solum autem, sed et ipst primitias Spis ritus habentes nos ipsi in nobis ipsis ingemiscimus, filiorum adoptionem expectantes, redemptionem corporis nostri; filiorum adoptionem ue-

rum uocans, eo quod tunc post resurrectionem inmortales effecti permanebimus. sic et in hoc loco dicit quoniam “credentes in Christum filii Dei facti estis;’ hoc est, “a morte extitistis securl, et 1o ab omni passione liberi.’ qui autem huiusmodi sunt, perfecti (ut fas est) effecti, ultra non poterunt peccare, inmortalitatem semel potiti. lex autem quae paedagogi locum implebat, in his qui huiusmodi sunt locum habere non poterat. quid enim est quod minus illis possit esse, quod et a paedagogo adsequi possint? ‘itaque 15 neque inmortalibus uobis iam factis locum legitima obseruatio in uobis poterit habere; illa enim corporalia sunt mandata, quae et ad praesentem hanc et temporalem uitam competere uidentur.’ et quoniam ista in futuro erunt saeculo, nunc autem illa necdum potiti sumus, nisi solummodo in forma; ideo ad baptismatis transit 20 rationem, in quo illorum forma suscepta est, et quasi 1am de confessis apud eosdem rebus baptismi referat uirtutem: quotquot (inquit) in Christo baptizati estis, Christum induistis; non est Iudaeus neque gentilis; non est seruus neque liber, non est masculus neque femina; omnes enim uos unum estis in Christo LTesu.

25 quod dicit tale est: |‘praesentis uitae principium ‘tio mapovonsg Cmte aoxn wev Tots omnium Adam extitit. residui m&ow 6 “Addu. cic dé &vOpwr7toc of uero homines, omnes quicum- mavtes éouev TH AOYH TIS PYGEWS,

que in praesenti uita nati esse mpd¢ yao Sh TO xowdv Worepel 30 noscuntur, communem ab illo wédoug taHEWw 6 xabete Hudy emeyer’

habuerunt essentiam. ratione autem naturae, unus homo omnes sumus; ad communem enim 1 adoptionem om H* ins (bef. fil.) H (corr.) 2 in (bef. bapt.) om C (corr) 3

quique C* 6-7 ueram Com H 7 nunc (fortunc)C 11 inmortalitate C (corr.) 12-14 locum—paedagogo om H. 16. illa (bef. habere) add H 18 quo (for quoniam)C || nunciauit (aft. saeculo) add H (corr.) 21 hisdem (for eosd.) CH 26. sq. Coisl. 204, f. 29 a, b[Cr. vi. 59, 60, Fr. 125, 126]. 0e6dwoeoc. hArOS TLg TO AVTO SNTOV OTS AéyeL’ TIS THP., *.T.A. 31 rationem H

LETTER TO THE GALATIANS 87 that the adoption of sons 1s the resurrection, because it is at that time that we shall be immortal. It 1s according to this that we are also said to acquire the adoption of sons in baptism, because we receive its firstfruits in baptism when we fulfill the type of both death and resurrection in that same baptism. For he also says this when writing to the Romans (8:23): and not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly while we wait for the adoption of sons, the redemption of our bodies. He calls this the true adoption of sons because at that time after the

resurrection we shall remain fashioned immortal. So also in this passage he says that “by believing in Christ you have been made sons of God”; that is, “you have taken an existence immune from death and free from all passion.” ‘Those who are like this have been made perfect (as is right); they can no longer sin once they have acquired immortality. But the law that used to fill the office of a pedagogue could not have had a place in things of this kind. Why is it, then, that it is not at all possible for them to be able to attain this by a pedagogue? “And so the observation of the law’s ordinances cannot have any place in you once you have been made immortal, for they are bodily commands that appear suitable for this present temporal life.” And since those things will come to pass in the age to come, we have not yet now gained possession of them save only in type. For this reason he goes on to the meaning of baptism in which the type of those things is received, as if he had not already referred to the power of baptism in speaking of the things confessed by them: 3:27-28 As many of you as were baptized into Chnist have clothed

yourselves with Chnst. There 1s neither Few nor Gentile, there ts neither slave nor free, there is neither male nor female, for all of you are one in Christ Jesus. [57] What he means is this: {“Adam stands as the beginning Adam is the beginning of the of the present life for everyone. present life for everyone. All of In fact, other humans, all those us are one human being by the whatsoever who are known to be_ principle of nature, for each one born in this present life, haveta- of us holds his rank as a member ken their common essence from in what is common.

him. And by the principle of nature we are all one human being, for each one of us plainly

88 AD GALATAS humanitatem, tamquam membri alicuius ordinem unusqulsque nostrum implere uidetur. sic itaque et in futura uita il- obtw>o dy xal emt tHe meddovone 5s lainmortali, quae post resurrec- Cwi¢ aeyh wev 6 Xorotdc, mavtec tionem erit, principium quidem 0é of xowwvodvtesg avUTH THIS avao-

uitae illiusestin Christo. omnes ta&oews xat THe Ueta Thy avdotact autem qui communicamus eiet dalavactag domeo cig yivduc0a mp0¢ in resurrectione et in inmorta- adtév, TH OuoLdTHTL TOD TOayLaro litate illa quae post resurrectio- tog wéAoug THEW TOG TO KOLVOV TOD

nem est, tamquam unus effici- xa@’ Eva nudv exéyovtec.

mur ad eum, dum similitudine rerum membri ordinem unusquisque nostrum obtinere ui-

rs detur ad illum quod commune est.

tunc igitur neque masculus, ne- tote Tolvov odte keoev odte OFque femina uidebitur: non enim Av Dewpettat, od yao éotw yauyest nubere aut nuptu tradi. ne- cat} yaunDjvar’ odte Lovdatog ob20 que ludaeus, neque gentilis: non te “EAAny, o0d& yao mepttouy év enim locum habet circumcisio a0avatw gvce. ywouv Eyer, ote in inmortali natura; neque di- draxerOFvor meprtetuyWEVOV a&xpd-

scernere quisquam poterit cir- Bvotov’ ote dobdoc ob'te eheddecumcisum ab eo qui praepu- 906, Tox yao dvewarla Toe LA2, tium habet. neque seruus, neque tov avnoyntar. liber: omnis enim rerum uarietas erit tunc interempta.’ quia ergo secundum formam émetoy Tolvuy xata tUTov dé per baptisma in illis efficimur, tod Bartiouxtoc év Exetvorg yuvd-

30 hoc dicit* ueOa, tTOUTO Aye.

quoniam in Christo baptizati, induti estis Christum: hoc est, ‘participes estis effecti inmortalis eius naturae; ut hoc uideamini existentes quod ille est post resurrectionem, ita ut Christus in omnibus uobis uideatur, nulla in uobis uisa discretione.’ si igitur et 35 unus omnes homines sumus, caput nobis adscribentes Christum, Q inresurrectionem et inmortalitatem illaH 12-13 similitudinemC*H 19 esse (forest) C*H 22 mepitetuynuévovCr. 26 omnesC* 31 estisindutiH

31-32 participatiH 32 inmortaliH 34 uid. uobisH || discretionem C* discretus H

LETTER TO THE GALATIANS 89 fulfills his rank in the common

humanity as members of one another.

So it will also be in that future So, too, Christ is the beginning immortal life that will come to for the life to come, and all of us pass after the resurrection, and whoshare with him in the resurthe beginning of that life is in- rection and the immortality foldeed in Christ. And all of us lowing the resurrection shall be who share with him both in the one with him, having by actual resurrection and in that immor- likeness the rank of individual tality that follows the resurrec- members in relation to what is tion will be made as one with common to all. him, while by the actual likeness each one of us will be seen to obtain our rank as a member in relation to what is common to all.

Therefore, at that time there ‘Therefore, at that time there will be seen neither male nor fe- will be seen neither male nor female, for there will be neither male, for there is neither marry-

marrying nor giving in mar- ing nor giving in marriage; nei- riage; neither Few nor Gentile, ther few nor Greek, for circumfor circumcision has no place cision has no place in immortal in immortal nature, nor could nature so that uncircumcision anyone distinguish a circumci- could be distinguished from cirsed man from an uncircumci- cumcision; neither slave nor free, sed; neither slave nor free, for all for all diversity of circumstance diversity of circumstance will will be done away. then be done away.”

[58] Therefore, because ac- Therefore, he says this since

cording to the type through we come to be in that state baptism we are brought into according to the type through

these things,* baptism.

he says that since you were baptized into Christ, you have clothed yourselves with Chnist: that is, “you have been made partakers of

his immortal nature, so that by this you may appear as what he is after his resurrection in such a way that Christ may be seen in all of you with no division appearing among you.” If, therefore, all of us humans are one, ascribing Christ as our head, we are also held to be brought to perfection in a certain single body (as is

90 AD GALATAS et in uno quodam (ut fas est) corpore consummati habemur; sicuti et alibi dicit: wos estis corpus Christi et membra de membro. et alibi euidentius similitudinem quam habebimus ad eum significans, dicit: guoniam quos praesciuit, praeordinauit conformes fierl imagi5 nis Filia sut. etenim si multum omnibus nobis praecellit, et differt honore et dignitate (eo quod ab omnibus adorabitur); sed secundum rationem resurrectionis et inmortalitatis, per gratiam et nos ad eum suscipimus similitudinem. et optime dixit quoniam unus sumus omnes, per eam copula-

ro tionem quam habemus in Christo, unde et adiecit: st autem uos Christi, utique Abrahae semen estts; et secundum pro-

missionem heredes. ,

admiurabilis uirtus sermonis! paulo etenim minus comprobauit quoniam et naturaliter filii Abraham facti essent.

15 ‘Si enim uos corpus Christi et yao byeig tod Xorotod cédya dud propter regenerationem illam thy éxt tod Bartiouatos avayewyquam in baptismate estis con- ow tUmov Zyoucay THs tTéTe TAaQECO-

secuti, quae formam habet il- pévys duty modo adtov 6uordtyTOC, lius similitudinis quae tunc uo- 6 dé Xeratds tod "Aboud onéoua’

20 bis erit ad eum; Christus au- dvayxn xal bude, TO éxetvov cua, tem est Abrahae semen; neces- ‘tovtov elvan ontepua odmee by xa-

sarium est et uos quoque, eius xEtvoc’ corpus, huius esse semen, cuius est et ille.* 2s alioquin inpossibile est unum esse corpore, et existimare caput quidem alterius esse, residuum uero corpus alterius. funde iusta ratione et promis- 6ev eixdtwc nal the émayyeAtac sionis heredes facti estis.* “ANPOVOULOL. sicut enim ad illum qui ex eo est copulationem accepistis, in id ip30 Sum el reputamini necessario, et horum eritis heredes; quoniam et illi participati estis promissionibus illis quae ad illum factae sunt a Deo, patrem quidem eundem adscribentes uobis, benedictionem uero a Deo consequenter illis promissionibus quae ad eum factae sunt iure et 1psi accipientes.’

35 horum quidem dictorum fortitudinem, et quod sine ulla con1 habemusH 6 se(forsed)H 10 adicitC 22 que (for quoque) C* qui C (corr.): adding estis aft. corp. 25 corpusC (corr.) 26 quidemomH* 27

iusta rationem C*iuxtar.H 30 eiomH* 32 patreC 34 = ipse C*

LETTER TO THE GALATIANS QI right). He says the same thing elsewhere (1 Cor 12:27): You are the body of Christ and individually members of it. And in another passage to indicate more clearly the likeness we have to him, he says (Rom 8:29): For those whom he foreknew he also predestined to be conformed to the image of his Son. For even if he greatly excels all of us and differs from us in honor and worth (because he will be worshiped by all), yet according to the principle of resurrection and immortality we have ourselves received likeness to him through grace. [59] And he said most effectively that we are all one by that union we have in Christ. For this reason he added: 3:29 And if you belong to Chnist, then you are Abraham’s seed and heirs according to the promise.

What an admirably powerful statement! He has all but proved that they have been made Abraham’s sons by nature. t“For if you have attained the Forif you are the body of Christ

body of Christ because of that because of the regeneration of regeneration in baptism, which baptism, which has the type of

holds the type of that likeness the likeness to him that will that will be yours with him at then be yours, and if Christ is that future time, andif Christis Abraham’s seed, it necessarily Abraham’s seed, it necessarily follows that you as his body are follows that you, his body, are also the seed of him whose seed also the seed of him whose seed _ he is. he is.* Otherwise, it would be impossible for them to be one in body, and

one might suppose the head to be of one and the rest of the body of another. +Thus, with good reason you Thus, you are rightly also heirs have also been made heirs of the of the promise. promise.* For just as you have received union with that which is from him, you are necessarily reckoned to be 1n a condition the same as his and will come to be heirs of it. ‘This is because you are those who have shared in those promises God made to him, ascribing to yourselves the same Father and receiving yourselves in truth God’s blessing that follows those promises made to him by oath.” No one could ever marvel enough at the boldness of these

92 AD GALATAS trouersia dictum habeatur, nemo digne umquam poterit demirare. praestabat enim eis et ad illorum sensum, qui aestimabantur per uim fuisse ab eo adtracti, abundantem probationem simul et confirmationem baptismatis ab inoperatione illa Spiritus sancti, 5 quae tunc in opere miraculorum ostendebatur. quoniam autem sufficienter in his ostendit perfecta esse illa quae secundum Christum sunt, ab ipsis ultra quae dicta sunt secundum comparationem ostendit quoniam et primitus justa ratione sub lege conuersabantur, et nunc sub lege conuersari nullo modo illis sit aptum: 10 dico autem quanto tempore heres paruulus est, nihil differt a seruo, dominus cum sit omnium; sed sub tutoribus et dispensatoribus est usque

ad |prae| finttum tempus a patre. sic et nos cum essemus paruul1, sub elementis mundi eramus seruientes.

elementa quidem mundi solem nominat et lunam, ex quibus 15 Quoque et menses perficiuntur et anni. haec enim uarie obseruabant illi qui erant in lege, secundum data sibi praecepta. uult autem dicere quoniam ‘si quis moriens heredem instituerit suum filium, paruulum adhuc aetate constitutum, habere quidem eum statim integram relictorum potestatem non patitur; tempus uero 20 quoddam statuet ei, post quod perfectam habens aetatem, ultra possit illa quae secundum se sunt gubernare, dispensatores et tutores rerum in medio constituens tempore. necessarium est filium eum et heredem, usque ad praefinitum tempus a patre, nihil differre a seruo, nullam habentem potestatem suorum, sub aliorum ue2s ro degentem potestate; eo quod et ipse et substantia autem relicta, sub potestate habetur illorum qui a patre sunt dispensatores constituti, nihil illi ad praesens conferente dominatione quam habere uidetur, fracta aetatis imbecillitate. sic et nos quando eramus inperfecti, necdum inmortalitatis suscipientes fruitionem, sicut sub 30 tutoribus et dispensatoribus eramus sub istius mundi elementis, dies obseruantes et tempora et menses, ut non secundum omnem potestatem quod nobis uidebatur absolute ageremus. horum uero custodia faciebat nos paternas persentire leges, quibus nos cum pudicitia et multa scrupulositate uiuere uolebat.’

2 adomH 3 peromH 12 sicut(forsicet)H* 21 possetC*H 24 a omH || potestateH 25 degenteH || ei (for autem) C (corr) haut H [cf. p.37,1-.13,n] 27 mnihiiH || quaC* 28 imbecillitatem C* || erramus C* 33. sentire C

LETTER TO THE GALATIANS 93 words and at their restraint from disputation. For he was presenting to them also abundant proof for the meaning of those teachings that were thought to have been violently dragged in by him, [60] and at the same time he was presenting a confirmation

of baptism by the activity of the Holy Spirit that was then being demonstrated by the working of miracles. And since he - sufficiently showed by this that Christ’s dispensation is perfect, he shows by what he goes on to say by way of comparison that with good reason they had at first led their lives under the law and that now it would be in no way suitable for them to do so: 4:1-3 And I say that as long as the heir is a minor, he differs in no way from a slave, though he ts master of all; but he is under guardians and trustees until the date set by the father. So with us; while we were minors we were enslaved to the elements of the world.

He calls the sun and the moon, from which both months and years are brought about, the elements of the world. For those who were in the law used to observe them in various ways according to the commandments given them. What he means is that “if someone who dies has appointed his son heir, if the son is still a minor, he is not allowed to have entire power over what has been left him. In fact, the father will establish a certain time after which, when he attains his majority, he can then take charge of what belongs to him, though 1n the meantime the father appoints trustees and guardians for his legacy. It is necessary that the son and heir should differ in no way from a slave until the date set by the father, since he has no power over his possessions but continues under the power of others. This is because both he

and the property left him are held under the power of those whom the father appointed as trustees, since the authority that plainly obtains conveys nothing to him for the present because the immaturity of his age prevents it. So we, too, when we were imperfect and had not yet received the fruit of immortality, were as though under guardians and trustees [61] by being under the elements of this world, observing days and seasons and months, so that we spent our lives not according to all the power that was perfectly provided for us. Indeed, observing these things was making us conscious of our Father’s laws by which he wanted us to live with purity and great carefulness.”

94 AD GALATAS Tsubstantiam quidem aposto- ovata usv bréOeto thy dp|ethy 6 lus posuit esse uirtutes, et il- dmécatodAoc, tH meet Tov Oedv ayany lam caritatem quamerga Deum xat th rept tov TANotov yvwoetCoet erga proximos exercere debe- uévy, yojouv dé avtiig odx cic deov, 5 mus; uSuM uero elus, NON Ut CO- TO Tavavtta SratpaTTOMEVOUS ADAnueniebat, nos fuisse abusos, eo viCew avtig thy UmdoTaAOLY.

quod contraria facientibus nobis, exterminabatur ipsa substantia.* 1o horum autem possessio tunc nobis firma aderit, quando illam quae

per inmortalitatem est acceperimus perfectionem; eo quod nec possibile erit tunc peccare, aut aliquid contrarium uirtutibus facere. nunc uero quia et delinquere nos adhuc res patitur, ne ad plenum traditam nobis exterminemus substantiam, tamquam rs sub tutoribus facti sumus, sub 76 émuitpdmovg tolvwv xat otxohuius mundi elementis; dies ob- vououg yeyévanev, tva H ovvexne seruantes et tempora et men- Ttobtwv maoathonors elo Srduvyouv ses, ut assidua horum custodia &yy mavtote Hua tod dedwxdT0¢

et quod in iisdem cotidie co- Qeo0t tobe vououc, xat obtws ow20 mnuersamur, ad memoriam sem- gpoveatepov Brobvtesg UN THY TAPA-

per adducamur Dei, qui no- So00etoav july mapapaviwuev ovbis leges huiusmodi dedit; ut ctav, &youg &v H TOTE ExtoTXOM TEsic pudice uiuentes traditam no- Acdtyng BeBatav nat orAoTEAH TIS bis substantiam non extermine- ovcotac mapcayy THY amtdAavowy, &tE

2, mus, usquetuncdum futurain- 9d) xat ovate Tote axEoaLov THY stiterit perfectio, firmam et in- matemav dvvaévors xAnoovoutay. tegram nobis substantiae praestans fruitionem; utpote sufhcientibus nobis tunc integram

30 hereditatem custodire paternam.’* unde et adicit:

1 sq. Coisl. 204, f. 29 b-30 a. [Cr. vi. 60, 61, Fr. 126]. Oeddwp0c. KAAOS pyatv:

ovota, x.7.A. 12 contr. aliquitH 19 isdemH 25 tuncomC (corr) 27 sq. substantiae ... nobis om (per homoeot.) H

LETTER TO THE GALATIANS Q5 TIndeed, the apostle assumed ‘The apostle was comparing vir-

possessions to be the virtues tue to property, recognized in and that love we ought to prac- the love of God and neighbor, tice toward God and our neigh- and meant that by doing the opbors, and he assumed that we _ posite we were using it for what

had misused this “substance” was not right and wasting its by employing it for what was substance. not right because that very substance was being wasted since

we were engaged in harmful deeds.*?/

And the possession of these virtues will be assured for us at that time when we shall receive that perfection that will be ours through immortality because it will then be impossible to sin or

to do anything contrary to the virtues. But now, because our condition allows us to transgress, lest we should totally waste the substance given us, TWe have been placed under ‘Therefore, we were under guar-

guardians, under the elements dians and trustees so that the of this world. And we observed continual keeping of these obdays and seasons and months so_ servances might always lead us that by keeping them regularly to the recollection of God who and because we lived our lives gave the laws and so by living daily in these observations we quite continently might not wamight always be led to remem-_ ste the substance given us, un-

ber God who gave us laws of til the perfection established this kind. This was so that by li- at that time should furnish us ving purely we might not waste with the steadfast and complete the substance given us untilthat enjoyment of our substance, time when the future perfection seeing that we would then be should be established, presen- able to take charge of our full ting us with the steadfast and paternal inheritance. complete enjoyment of our substance, seeing that we would in fact be sufficient at that time to take charge of our full paternal inheritance.* This is why he adds: 77 See the parable of the prodigal son in Luke 15:11—32.

96 AD GALATAS cum ergo uemt plenitudo temponis, misit Deus Filium suum factum

ex multere, factum sub lege, ut illos qui sub lege erant redimeret; ut filiorum adoptionem recipiamus.

‘quoniam autem tempus uenit secundum quod ad perfectum s occurrere digni habeamur, liberi effecti a morte et a corruptione et omni passione, uenit Dei Filius, factus ex muliere, hoc est, habens naturam quam et nos; qui et sub lege factus est, utpote homo constitutus secundum naturam, et quidem legi debitum restituens quod a nobis debebatur. sicque ipse exsurgens inmortalem ro illam uitam adsumpsit, consistens in ullam integritatem quam olim speramus; et simillimorum nobis prouisor extitit bonorum, omnes nos a seruitute liberans legis.’ quoniam autem filiorum adoptionem et inmortalitatem adquiremus post resurrectionem, et superius euidenter ostendimus. considerandum est autem et ex his 1s quae hocin loco dicta sunt, quoniam perfectio illorum quae secundum Christum sunt in futuro saeculo nobis aderit, quando et illa quae ab apostolo dicta sunt ipsis rebus uera esse monstrabuntur; interim illa ipsa in promissa accipientibus nobis in praesenti uita. nam quod dixit: misit Deus Filtum suum factum ex multere; eui-

20 dens quidem est, quoniam de homine dicit, qui et ex muliere factus est et sub lege conuersatus est. filtum autem eum iure uocat, utpote praeter omnes homines participatum filii adoptionem, propter copulationem illam qua Deus Verbum qui ex Patre est genitus eum sibi copulare dignatus est. et quoniam dixit nos filiorum 2, accipere adoptionem, hoc est, illam inmortalitatem quae ex resurrectione est, rebus ipsis illud confirmat: quoniam autem ests fila Det, misit Deus Spirittum Filit sut in cordibus uestris clamantem: Abba, Pater.

fsequebantur enim tunc da- yuorovde. tote tH SdceL TOU 30 tumdSpiritummiraculaillaquae mvevuatog ta yidueva Oaduata, fiebant, sicut saepius dixi. quae 6meo dvauctBorov adtote thy Séouv

ipsi accipiebant, faciebant, in- @¢ eixdg emote. tod mvebuatoc dubie sibi datum Spiritum os- évted0ev dé vat td THe viobectac tendentes. hinc autem et fi- werterdngévar éxtotevov. 60ev xat

5 aomH || correptioneC* 7 sicut (feorquam)H 9g sicquiaH 11 spirabamus C (corr.) || simillorum H* 13 et (bef. inmort.) om H 14 et

(bef.ex his)om H 15 inhocl.H || quo(forquoniam)C 18 ipsaom H. 20 munere (for muliere) C* 23 quia(forqua)H 28 _ nostris (for uestris) H [Sudv Chr. Thdt.] 29 sq. Coisl. 204, f. 30 b. [Cr. vi. 61, Fr. 127]. Oe63wp0c (marg.)

LETTER TO THE GALATIANS 97 [62] 4:4-5 Therefore, when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive the adoption of sons.

“And when the time came at which we should be held worthy of arriving at perfection, made free from death and from corruption and all passion, the Son of God came, born of a woman, that is,

having a nature just as ours. He also was born under the law so that constituted as a human by nature he might pay back the debt we owed to the law. And so rising again himself he gained that immortal life, taking his stand in that wholeness that we hope someday will be ours. And he has been found the provider of similar good things for us, freeing all of us from slavery to the law.” And we have clearly demonstrated earlier?® that we shall attain the

adoption of sons and immortality after the resurrection. But we must also bear in mind on the basis of what is said in this passage that the perfection of Christ’s dispensation will be present to us in the age to come when what the apostle says will be shown to be true by the facts themselves. For the time being in the present life, those future goods are ours because we receive them by promises. Now because he said God sent his Son, born of a woman, it 1s quite clear that he is speaking of the man who was both born of a woman and led his life under the law. And he [63] rightly calls him Son as one who partook of adoption as a son beyond all humans because of that union by which God the Word, begotten of the Father, saw fit to unite him to himself. And since he said that we receive the adoption of sons, that is, the immortality that comes from the resurrection, he confirms the point by the facts themselves: 4:6 And because you are God’s sons, God has sent the Spirit of his Son into your hearts, crying, “Abba! Father!”

{For at that time those miracles At that time the miracles that that took place followed the gift took place followed the gift of of the Spirit, as I have quite of- the Spirit and in all likelihood ten said. ‘They were receiving made the gift of the Spirit sothem and doing them, demon- mething they could not doubt. strating that the Spirit had wi- On this basis they also believed thout doubt been giventothem. that they had partaken of the On this basis they also believed adoption of sons. For this rea28 See his discussion of 3:26.

98 AD GALATAS liorum adoptionem se adsecu- adto¢ Qapejoasg TH toyved tic tos esse credebant. unde et damodetEews, wo &te 8H ano Thy ipse confidens firmitati proba- moayudatwv ciAnuuevm tOv ral tionum, utpote ex ipsis rebus ap’ adbtots avaupeBdrwy éaryer’ 5 sumptae, quae et apud illos erant indubia, adicit: itaque 1am non es seruus, sed mote obuéts ei OovdAoc, GAdd filius; si autem filius, et heres Det vids: st 68 vids, xal xAnoovdmoc

per Chnstum. Beow Oia youotod.

10 ‘sic nulla tibi (inquit) com- obtws ovdeuta oor (pyatv) 7ebc munio ultra est ad eos qui sub tov¢ O76 véuov C@vtag xotvenvia

lege u1uunt.* hourtov.

quoniam autem Spiritum adsecuti estis, euldens est. hunc uero participantes, nec quod filii sitis negare poteritis. facti autem fil, 1s necessario estis et heredes, cum multa libertate degentes et omni metu liberi et omni necessitate et, ut fas est, securi. tantum ergo abest ut sitis serui, quod obprobrium est illorum qui sub lege sunt.’ nam quod dixit per Christum, 1ure id dixit, eo quod omnium horum idem sit auctor. deinde post probationem adicit quod ualde

20 €rat graue: sed tunc quidem nescientes Deum, seruistis his qui non sunt natura dit. nunc autem cognoscentes Deum, magis autem cogniti a Deo, quomodo conuertimini tterum ad infirma et egena elementa, quibus iterum denuo serutre uultis?

25 elementa et superius et in hoc loco solem dicit et lunam et stellas; ex quibus dies quoque et menses fiunt et anni et tempora. seruire ergo elementis dicit, eo quod illa, id est, dies et menses obseruarent, quasi ab illis facta. et quod dixit: serutstis autem his qui non sunt natura dit, de ipsis dicit sole et luna et stellis; eo quod ado30 rabant illa cum essent gentes ut deos, secundum legem gentium.

et haec diximus ut nihil obscurum inquirenti esse uideatur. sensus uero apostolicus multam habet profunditatem. etenim paulo minus ostendit eos non iudaismum tenentes, sed ad gentilitatis iterum recurrisse obseruationem. dicit enim quoniam ‘primi3-4 probationem H 3° ctAnuyévevcod. edd. cf. lat. 7 est (fores)H 8 heredesH || ei 38 vidgom. edd. 19 probationeC*H 22 cognoti C* [cf. Rénsch, 295] 26 mensensC* 28 seruisH(corr.) 29 soliH || et (for eo) H 32 apostolusH || multumC*¥ || produntatem (sic)H 33 iudaismo C* H

LETTER TO THE GALATIANS 99 that they had attained the adop-_ son he was also confident in the tion of sons. For this reason he _ validity of the proof as certainly

was also confident in the vali- drawn from the facts that were

dity of the proofs as certainly also undoubted by them. He drawn from the very facts that continues: were undoubted also by them. So he adds:

4:7 So you are no longer a 4:7 So you are no longer a slave but a son, and if a son, slave but a son, and tf a son,

Chnist. Chnist.

then also an heir of God through then also an heir of God through

“Thus, he says, you no longer Thus, he says, you no longer have any fellowship with those have any fellowship with those

who live under the law.* who live under the law.

And that you have acquired the Spirit is clear. [64] Indeed, since you participate in him, you could not deny that you are sons. And made sons you are necessarily also heirs, living with great freedom, delivered from all fear and all neediness and, as is right, untroubled. Therefore, it 1s quite far from the case that you are slaves, which is the shame of those who are under the law.” Indeed,

he said through Christ with good reason, since he is in fact the originator of all these goods. ‘Then after the proof he adds an extremely serious point: 4:8-9 But then, when you did not know God, you were enslaved to beings that by nature are not gods. Now, however, that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elements? How can you want to be enslaved to them again?

Both earlier and in this passage he means the sun, moon, and stars by which both days and months and years and seasons take place. hus, he says they were enslaved to the elements because they observed them, that is, days and months, inasmuch as those things were effected by them. And his statement you were enslaved to beings that are not by nature gods refers to them, to the sun, moon, and stars, because they used to worship them since they are for the Gentiles as gods by the law of the Gentiles. We have said this so that nothing may seem obscure to the

inquirer, In fact, the apostle’s meaning has great profundity. Indeed, he all but proves that they were not cleaving to Judaism but had again returned to keeping the Gentile religion. For he

100 AD GALATAS tus quidem nescientes uerum Deum, seruistis autem istis, (tamquam diceretur) qui non erant dii. quoniam enim cognouistis aliquando uerum Deum. magis autem cogniti estis a Deo (non enim scientibus aut uidentibus diuina uobis quodammodo inluxit sciens tia); iterum ergo illis ipsis elementis seruire deproperatis sub alia specie?’ id ipsum iterum ut uideret peragere festinantes, probauit propemodo quoniam hac ratione ad praesens eos inculpat, eo quod alio quodam modo ad antiquos ritus rursum recurrere nitantur, per illud quod dixit: quomodo conuertimini iterum? conuertere ete-

ro nim quis uera ratione dicitur, quando ad illa ipsa iterum regreditur. ostendens quemadmodum illis seruiunt: dies obseruatis et menses et tempora et annos.

‘haec (inquit) ex illis, id est, elementis perficiuntur. itaque si horum obseruantiam magnam quandam esse existimatis, cum t11s more illa implentes, rursus illis seruire uidemini.’ et sciens dictorum suorum firmitatem, adicit: estote sicut ego, quoniam et ego sicut uos.

‘eram (inquit) et ego sub lege; sed praeelegi extra legem uiuere, sicut et uos per eam quae in Christo est fidem uiuebatis. 1mitamini

20 ergo et uos me, cum illa quae in Christo est fide a conuersatione legitima uosmetipsos extraneos facientes.’ II

Frequentibus ualde probationibus et quae omnem excludunt controuersiam omnifarie apostolus abusus, suam prosecutionem ueram esse sufficienter comprobauit; ex rerum qualitate ostendens 25 eorum differentiam, et quod multo meliora sint illa quae secundum Christum sunt ab illis quae erant in lege, eo quod hic quidem facile est iustificari, illic uero durum ualde et propemodum inpossibile. fidem uero firmans ratione, et dignitatem eius per omnia ostendens, tam de tributo credentibus Spiritu, [quam de] ilI autem istisomC 4 uobis add (aft. scient.)H 6 uideretur C* uidetur C (corr.) uidereH 7 propemodumAH 15. scientesC*H 17 uosomH 18 subinlegeH || praelegi H postelegil 20 mecum, illamC (corr) a1 uosmetipsis H || EXPLICIT LIBER PRIMUS GALATHARUM, INCIPIT LIBER SE-

CUNDUS EORUNDEM add (aft facientes)C H 27 iustificareC*H 28 fideH

|| rationemC*H 29 tributumC*H || SpiritumCH 29 illicCH

LETTER TO THE GALATIANS 101 says “formerly when you did not know the true God, you served instead [65] those (as should be said) who were not gods. Some time later you came to know the true God, or rather were known by God (for a certain divine knowledge began to shine upon you in your ignorance and blindness). Are you, then, ending up rushing to serve those same elements under another form?” Inasmuch as it seemed they were in a hurry to accomplish the same slavery once more, he next proved that he was at present blaming them for this reason, because they were struggling to go back again 1n another way to their old religious observances. This is why he said how can you turn back again? In fact, someone is said with good reason to “turn back” when he reverts again to those same things. He shows how they served them: 4:10 You are observing days and months and seasons and years.

“These (he says) are accomplished from those, that is, the elements. And so if you suppose that observing them 1s of great importance, fulfilling those observances with fear, you are plainly enslaved to them again.” And knowing the validity of his words he adds:*? 4:12 Be as I am, for I also have been as you are.

“For (he says) I was also myself under the law, but I decided it was better to live outside the law, just as you also were living through that faith that is in Christ. Therefore, 1mitate me, you also, by making yourselves through faith in Christ strangers to life under the law’s ordinances.” BOOK 2

[66] By vigorously employing in all sorts of ways a great many proofs that shut out all dispute, the apostle has sufficiently

proved the truth of his case. He demonstrated the difference between the two ways of life by their character and that Christ’s

dispensation is far better than that of the law because by it justification is easily obtained, whereas by the law it is in fact quite

difficult and well nigh impossible. In truth, confirming faith by reasoning and demonstrating its importance 1n every way, he made

his proclamation as much on the basis of the Spirit’s bestowal 79 Note that the comment on verse II is omitted here and placed at the beginning of book 2.

102 AD GALATAS lis quae secundum Abraham facta fuerant, et scripturalibus testimoniis, quibus locum non posse habere legem, istis tenentibus, pronuntiauit. sed ex comparatione utilitatem dicens legis, eminentiam illorum quae secundum Christum sunt insinuauit. haec 5 quidem uniuersa euidenter cognoscere poterit quis ex illis quae in anterioribus diximus; in quibus et cum competenti scrupulositate per omnia, ut potens erat, dicebat. ueneranda uerba apostoli sunt intellectus facientis. interpretationi autem quoniam in praeeuntibus probationibus competentem suis sermonibus adhibuisse uiro sus est uirtutem; in medio uero etiam duris usus sermonibus, eos fuerat adgressus, neque stultos eos uocare dubitans, ubi res ipsa locum e1 praebebat increpationis necessarium; iure ergo ait: timeo uos, ne forte sine causa laborauerim in uobis.

quare? ‘quoniam aliter uenerari adceleratis, quibus antea se15 ruiebatis.’ et post increpationem ad uerecundiam eos inuitans adicit, inpensa sollicitudine curans sanare eos, sciens quoniam grauis est increpatio homin1, etiamsi et i1uste ei inferri uideatur: fratres, obsecro uos, nhil me nocutstis.

20 satisfacit illis pro pondere uerborum grauissimorum. ‘nihil nocitus sum (inquit) a uobis; itaque ne quis me existimet ira et recordatione malitiae ad hos uenisse sermones.’ scitis autem quoniam per infirmitatem carnis euangelizaut uobis in primis, et temptationem meam quae est in carne mea non sprevistis, 2s neque respuistis, sed sicut angelum Det suscepistis me, sicut Christum Tesum.

‘e contrario uero cum essem in persecutionibus et miseriis et tribulationibus multis, ad uos uent; et tunc propter illa mala quae mihi imminebant, non respuistis me. sed sicut angelum Det susce30 pistis me, immo uero ut ipsum Christum.’ infirmitatem enim carnis et temptationem, eam quae in corpore est tribulationem dicit. quae ergo erat beatitudo uestra? jin hoc loco dicens: ‘quae TO OdV Tic EvtadOa avTL TOD TOD

erat beatitudo?’ hocest, ‘ubiest 6 paxagiouds; olyetat, am@AETo. 3s beatitudo illa, qua beatos dice- xartédcs odx amopyvamevoc, &AAG Su’

3-4 imminentiam C* H 8 facientesC H_ || interpretationem CH _ 10 durisetiam H 12 increpationes necessariorum C*H 17 curauitC*H 21 ita ut (for itaque) H 28 tamen (fortunc) H (corr.) 33 Coisl. 204, f. 32 b [Cr. vi. 66, Fr. 127]. Oe65weoc marg.

LETTER TO THE GALATIANS 103 on believers as on the basis of what had taken place regarding Abraham and the scriptural testimonies that for those who grasp them prove that the law has no place. Though he spoke of the comparative usefulness of the law, he introduced the superiority of Christ’s dispensation. Indeed, anyone can know all this quite clearly on the basis of what we have said in commenting on the previous arguments in which he spoke with suitable carefulness in all respects so far as he was able. The words of the apostle must be revered when he is engaged in rational argumentation. And in his explanation in the preceding proofs he plainly applied suitable strength to his words. But even in their midst he used harsh words and attacked them, not even hesitating to call them foolish where the situation itself gave him a necessary occasion for rebuke. Therefore, he says with good reason: 4:11 [ am afraid that my work for you may have been wasted.

Why? “Since you have rushed to worship in a different way those you were accustomed to serve formerly.” And after the rebuke he adds an inducement to shame them,

taking care to heal them with extreme solicitude, well aware that , people find rebuke hard to bear even when it seems to be given them with just cause: 4:12 Brothers, I beg you ... you have done me no wrong.

He makes amends to them for the severity of his extremely harsh words. [67] “I have not been wronged by you (he says) in any way. And so let no one suppose that I have resorted to these words in anger and malice aforethought.” 4:13-14 You know that it was because of infirmity of the flesh that I first announced the gospel to you, and you did not scorn my testing in the flesh or despise me but welcomed me as an angel of God, as Chnist Fesus.3°

“On the contrary, in truth I came to you when I was in persecutions, afflictions, and many tribulations, and at that time you did not despise me because of those evils that pressed closely upon me. Instead, you welcomed me as an angel of God, indeed even as Christ himself.” For by infirmity of the flesh and testing he means

bodily tribulation. 4:15a What was your blessing?

tIn this passage he _ says: Therefore, what is used here in3° 'Theodore reads “my testing” rather than “your testing.”

104 AD GALATAS bant uos omnes pro tali affec- gowthcews evderExuevoc.

tu quem erga praedicationem ostendistis, per illum honorem qui tunc mihi a uobis est prae5s bitus? ubi ergo est ille honor? id est, fuit, per1it. beneque non dixit id sententialiter, sed interrogatiue id ostendit.* et adhuc conlaudans ipsam beatitudinem adicit: 10 testumonium enim perhibeo uobis, quoniam si possibile esset, oculos uestros eruentes utique dedissetis mihi.

et quia honorem illum qui sibi ab illis fuerat praestitutus dixit, ostendens simul qui et qualis fuerit, quamue magnus, et quam sufficiens, ut etiam secundum hoc et reuerentiam illorum haberet, 15 sed nunc omnibus negotils ueritatem praehonorandam esse existimaret, adicit: ttaque inimicus uobis factus sum uerum dicens uobis?

‘sed ecce talia a uobis adsecutus inimici ordinem nunc uideor implere, ueritatem praehonorans.’ optime autem adiecit, uerum 20 dicens uobis, ita ut non solum ueritatis sollicitudinem habere existimaretur, sed cum eorum prouidentia id se fecisse doceret. ostendit enim quoniam propter illos et hoc ita fuerit gestum, et ut nea ueritate extorres fierent; ita ut species quidem uideretur esse inimicitiae, opus uero ipsud amicitiae, et inimicos ex comparatione 2, incusans, adicit: aemulantur uos non bene. bona adiectio illa quae adiecit dicens: non bene. est enim et bene

aemulari, quando quis bonum demirans uult eum imitari. sed excludere uos uolunt, ut illos aemulemintz.

30 ‘uolunt enim uos propellere ab illo intellectu perfecto, in quo nunc estis; ita ut sub legis constituti conuersatione, inueniamini apud illos ordinem implere discipulorum, quasi qui et aliquid melius illis facientibus imitari eos uelitis.’ bonum autem aemulani in bono semper.

: 5 ubiestergoC (corr.) H 7 sentialiterC* H 12 = praestitusH 15 non (fornunc)C H (corr.) || ut (bef. non) add C (corr.) 18 aomC* 24 opusu. 1, amicitiae om H ipsum C (corr.) 27. quaC*: corr. quam 28 aemulare C* H

|| enim (foreum)C* H || imitare C* 30 praecellere (for propellere) H 33 uellitisC* 34 bono(forbonum)H_ || aemulare C

LETTER TO THE GALATIANS 105 “What was the blessing?” that stead of where was the blessing?

is, “where is that blessing by It is gone; it has perished. He which everyone was calling you rightly made this known not by blessed for the kind of affection a declarative opinion but by a you demonstrated for the prea- question. ching by that honor you showed me at that time?3* Where, then, is that honor?” That is, it is no more; it has perished. And he rightly did not say this as a declarative opinion [68] but made it known as a question.* And still praising that blessedness he adds: 4:15b For I bear testimony to you that, had it been possible, you would have torn out your eyes and given them to me.

And he demonstrates at the same time what that honor was he said they rendered him and of what sort it was—how great and how sufficient for his possession by it of their respect. But now so that truth may be honored before all else he adds: 4:16 Have I now become your enemy by telling you the truth?

“But, look, you have engaged in such pursuits that now I seem to be ranked as an enemy because I honor truth above all.” And he most effectively added telling you the truth so that he might

be thought not only to have a care for truth but to be teaching them that he had done this with consideration for them. For he demonstrated that he had done even this for them so that they would not be banished from truth. So, in order that the appearance of enmity might be seen in truth the very work of friendship, he blames the enemies by comparison and adds: 4:17a They are jealous for you, but not rightly. The addition he makes by saying not rightly is a good one. For there is also a good jealousy when someone who admires a good person wants to imitate him. 4:17b But they want to exclude you, so that you may be jealous of them.

[69] “For they want to drive you away from that perfect understanding in which you now are, so that established in a way 3 Theodore has the reading tt¢ rather than zobd, and this explains his puzzle over the text. He also takes Sudév as an objective genitive in “your blessing.”

106 AD GALATAS ‘melius est ergo talia uos facere, ita ut ab omnibus aemulemini;

ut et alii uos, sicut conuenit, aemulentur, et imitari uos festinent; residui uero inuidentes uobis, nihil uos possint nocere.’ et quasi qui talia primitus facerent, adicit: 5 et non solum in aduentu meo ad uos. potentissime eos in hisce uerbis curauit, ita ut et aduersariorum ex comparatione argueret sententiam. ex commemoratione uero praeteritorum subito animo accensus, et propter hoc a praecedentibus abstractus sermonibus, ad uerba flectitur fletus, dicens: 10 filiolt met quos iterum parturio usquedum formetur Christus in uobis.

demirabilis admodum sermo, et multam habens affectionis ostensionem. primum quidem quasi in fletu subito exclamantis locum implet, dicens: filioli mez, et ut quis ita dicat, cum dulcissi1s mus pater filios amissos fletu euocet. deinde, quod non dixit filz, sed filioli; quod maiorem egerentis ostendere poterat dolorem. et

quod adiecit: parturio; quia multum graue illis qui in partu sunt esse uidetur.

fet quod dixit: iterum; ita ut td d& mddw, ote THY TaAKLdY 20 et antiquos dolores partus ad- @divav ayayetlv cig uvnuny’ TO dé duceret in memoriam. nam et dyoi¢ 06 uooywdh yo.otds év byiv, quod dixit: usquedum formetur érttaow eye. tod m&00uG, 00dé yao Christus in uobis; pondus indi- etdéro¢g éotiv mod mote othoetae

cat passionis esse inmensum, et a0t@ Ta TOV Odie. 23 necscientis quo statu quoue fine partus ipsius concludantur dolores.* bene autem dixit: donec formetur Christus; ex proprietate partus id accipiens dictum, post quem et solu: solent dolores. et hoc

3 uobis(foruos)H || possentC* 8 praeteritarumC 13 osfensionem (sic) C* offensionem (for ostens.) H 19 sq. Coisl. 204, f. 33 b [Cr. vi. 67, Fr. 127]. Oe63mp0g(marg.). 21 et (aft.nam)omH 25° scientesC H

LETTER TO THE GALATIANS 107 of life regulated by the law you may be ranked as their disciples insofar as you are willing to imitate them as though they were doing something better.” 4:18a It is good to be jealous for a good purpose at all times,

“Therefore, it is better for you to do such things as will make everyone jealous of you, so that some others may be jealous of you,

as 1s right, and may be eager to imitate you. But the rest, though they envy you, can do you no harm.” And inasmuch as they had at first acted in an exemplary fashion, he adds: 4:18b and not only when I am present with you. Most powerfully has he taken care of them by these words in such a way that by comparison be might prove the opponents’

opinion wrong. He is suddenly stirred to deep emotion by bringing to mind what has passed, and for this reason he is drawn away from his preceding words and is turned to words of lamentation, saying: 4:19 My little children, for whom I am again in the pain of childbirth until Christ 1s formed in you.

An absolutely marvelous statement and one with a great show of affection. He carries out the first part of what he says as though

he were suddenly exclaiming in lamentation, saying my little children, just as someone might say when as the most affectionate of fathers he calls upon his lost children with weeping. Moreover, the reason he did not say children but little children is because he was able to show a grief greater than he could put into words. And the reason he adds I amin the pain of childbirth is that it is obviously the case that those in childbirth have much that is hard to bear.

jAnd the reason he _ says Again so as to bring to mind again is so that he could bring the former pains of childbirth. to mind the former pains of And until Chnist1s formed in you childbirth. Again, [70] by say- intensifies the suffering, for he ing until Christ 1s formed in you does not know where or when he indicates the immense bur- the pains of childbirth will stop den of suffering, for he does not for him. know in what condition or to what conclusion his pains will be brought to an end.* He also rightly said until Christ is formed, taking the word

from what is proper to childbirth after which the pains are customarily loosed. And in this passage, inasmuch as it concerns

108 AD GALATAS in loco quasi de illis qui nati sunt in Christum per fidem et baptisma, deinde abolere temptauerunt ipsam effigiem ueritatis, aliam formationem expectat in illis fieri, quae impleri poterit ab affectu illo qui erga Christum erit perfectus; ita ut et ad plenum ultra a le5s gitimis discedant custodiis. uerumtamen et post talem tantamque fletus exclamationem, et uerba illa quae multum ei inesse affectum ostendebant; quasi qui uictus fuerit passione ita ut nec proloqui aliquid ulterius posset, in tantum in quantum et uult; et quod nec deceat scribentem summam miserabilitatem suis exprimere litte10 6S: uolebam autem uentre ad uos nunc et mutare uocem meam.

‘uolebam uenire magis et mutare sermones meos, et alia quidem dicere, sicut lex lugentem ac deflentem dicere postulat; dicere autem pariter qualia et quanta uolebam.’ summa autem adiectione ts Suorum dictorum abusus esse uidetur: quoniam aponior (confundor) in uobis;

eo quod in tantum passione sit uictus, ut et quasi quadam aporia teneatur, neque quid conueniat sibi loqui scire possit. quanti oratores, in unum uenientes, aut matrem deflentem filios 20 suos aut patrem imitare uolentes, tantam compassionis molem aliquando suis poterunt explicare sermonibus, quantum in praesenti ostendit beatus Paulus; simulans quidem nihil, sed secundum insitum sibi affectum quem erga eos habebat uniuersa enarrans. quod in his ostendisse uidetur sermonibus; quasi qui et ingemi2s scens et cum lamento deflens, et passione uictus, simulque et protractus ab illis solis quae sibi deceant retineri uidetur. et propter hoc optans ad illos uenire, ut omnia illa impleret quae sibi passio fleri suggerebat; quoniam abunde defleuit transductionem eorum in deterius factam, et illos sermones quos in primordio duriores 30 uisus fuerat dixisse, curauit sufficienter, uertitur iterum ad uerba

1 qua(forqui)H 3 implereCH 4 effectuH 17 tanta H (corr) 20 imitari C (corr.) || compassione C* 23 insitumomH 26. solo C (corr.)

| retinereC H 30 fuerit H

LETTER TO THE GALATIANS 109 those who had been born in Christ by faith and baptism and

had then tried to efface that image of truth, he hopes that there will take place in them another formation capable of being fulfilled by that affection for Christ that will be perfected, so that from now on they may completely leave the observance of the law’s ordinances. Nevertheless, even after such and so great an exclamation of lamentation and after those words that showed the great affection he had for them, as though he had become someone so overwhelmed by emotion that he could no longer say anything as much as he wanted, and because it was not fitting for him in writing to express his excessive distress in the letter: 4:20a And I wanted to come to you now and to change my voice,

“TI wanted to come all the more both to change my words and to say such additional ones inasmuch as [the question of] the law requires me to speak with grief and tears. But I wanted to speak such and so great words face to face.” And he plainly used this addition to sum up his words: 4:20b since [ am perplexed, upset about you.” [71] Because he has been so greatly overwhelmed by emotion that he is held fast as by a measure of perplexity and is unable to know what he should say. How many orators coming together in their wish to portray

either a mother or a father weeping for their sons could ever have displayed such a vast amount of compassion by their words as blessed Paul shows in his present argument?33 Indeed, he is

in no way just acting a part but is describing everything fully according to the deep-seated affection he had for them. He plainly

demonstrated this in these words, inasmuch as he groans and weeps in lamentation and is overwhelmed by emotion, and at the same time has also deferred only what 1s fitting for him to hold

back. ‘This is why he wants to come to them so as to satisfy everything that his emotion was suggesting he should do. Since he has amply lamented their change for the worse and has taken sufficient trouble over those harsh words that he plainly used at the beginning of the letter, he turns once more to words that he could treat as relevant to what had happened: 3? 'The Latin text reads aporior (confundor). Swete suggests (1:70 and 1:5) that

the translator sometimes uses two words when he is uncertain how to translate the Greek. 33 Pace Swete, who does not take the sentence as a question.

110 AD GALATAS quae el cum re poterant coaequare: dicite mthi: qui sub lege uultis esse, legem non audistis?

Tbona ad illos facta est co- “ary SE nal N TmedG EexEtvous nuersio uerborum, et qualem arootpog) tHyv Adywv' Sia yao s fiericonueniebat abeo quirebus ma&vtmv gatveta, 6 amdatoAog LTO ipsis fuerat incitatus; per omnia Tig TOv yeyovétwy des ovvexetc

etenim haec uidetur apostolus ta¢o wetaBoras Seyducvoc, xal tH ob usurpatorum iram frequen- uév mpd¢ ToUTOUS ayavaxTay, TH dé

tes dictorum sustinere mutabi- mod¢ éxetvouc, TO 38 xal dAyav Oc ro litates. et modo quidem indi- émt téxvowg amoAmAdou. xat 6Awe gnatur aduersus hos, modo ue- axeB&> te¢ cxomtovUEvos, TOAAHY ro aduersus illos; pro aliis uero to. &v év Totg yeyoauwevorg Tov et dolet, quasi de filiis amissis. ma0av thy EvadAnyyy. et ad plenum si quis caute consi-

15 derare uoluerit, multam passionum inueniet mutabilitatem in his quae scripta sunt,* et qualem res ipsa a Paulo fieri exigebat; tanto ardore praedicato, ut omnes Christo properaret offerre, eo quod et omnes uole20 bat iungere Christo ob enormem affectum quem erga eum habere uidebatur. dicit autem quoniam ‘uos qui legi oboedire promittitis non intenditis illa quae lex dicit.” quibus ista in subsequentibus adicit: scriptum est quoniam ‘Abraham duos filios habuit, unum de ancil2s laet unum de libera.’ sed ille quidem qui de ancilla fuerat secundum carnem natus est; tlle uero qui de libera per promissionem.

superius nullam posse habere communionem legem cum promissionibus ostendit, eo quod lex quidem exigit hoc ut impleatur, promissio uero donantis comprobat liberalitatem. per omnia ue30 ro gratiae confirmare properauit rationem, ideoque et fidei et promissionum facit memoriam cum et illis quae nobis adesse speramus. omnibus autem illis e contrario posuit legem, quae quasi aliqua sequentia praebere uidetur iustitiam, siquidem eis qui primitus legem impleuerint, ea praebere promittit; fraudat uero mul-

2 legistis(foraud.)H 3. sq. Coisl. 204, f.34a[Cr. vi. 68, Fr. 127]. Qe6dm06

(marg.). 9g dictorumomH 14 etad plenum jis C* 16 mutab. inuen. H

20 inormemC* H 22 istisC*H 26 repromissionem H 31 cumiillis et C (corr.)

LETTER TO THE GALATIANS III 4:21 Tell me, you who desire to be subject to the law, do you not hear the law?

TChanging his words to them Changing his words to them was appropriate and something was appropriate, for in all reright for him to do, since he spects the apostle seems to adhad been provoked by what had mit frequent changes because of

actually happened. For in all his anger at what had happethese respects the apostle seems ned. And he 1s indignant now at to put up with frequent chan- these, now at those, and he grie-

ges of his subject because of ves as for lost children. And alhis anger at what was carried together if someone were to exaout. And he is indignant now mine carefully, he would see a at these, now at those, but for great alternation of emotions in others he grieves [72] as for lost his writings. sons. And altogether if someone

were willing to make a careful examination, he would find a great alternation of emotions in his writings, *

the kind of alternation that the situation itself compelled Paul to make. He preached with such great enthusiasm so that he might be eager to offer all people to Christ, because he wanted all to join Christ because of the immense affection he plainly had for him. And what he means is: “You who have promised to obey the law are paying no attention to what the law says.” He adds what this is in what follows: 4:22-23 For it is written that Abraham had two sons, one by a slave woman and the other by a free woman. One, the child of the slave, was born according to the flesh; the other, the child of the free woman, was born through the promise.

Above he demonstrated that the law could have nothing in common with the promises because the law required that its ordinances be fulfilled, while the promise ratified the generosity of the one who gave it. In all respects, however, he was eager to establish the principle of grace, and so he mentioned faith and the promise together with what we hope to be ours. And he placed the law in contrast to all of these, because it plainly offered righteousness in a certain order. It promises to offer these goods at any rate to those who have first fulfilled the law. But it deceives many—or to speak more truly—probably all, because those who

112 AD GALATAS tos, et, ut uerius dicam, propemodum omnes, propter inpossibilitatem illorum qui legem implere adnituntur. ideo maxime illam quae ex gratia est iustitiam meliorem esse ab illa quae ex lege est, dixit; quoniam hanc sua liberalitate praestat Deus, nemine ob na5s turalem exclusoinfirmitatem. id ipsud autem et in praecedentibus ostendens ex illa parabola quae secundum Abraham est, memoratus et quoniam fuerunt ei duo fili1, quorum alter naturae sequentia natus est, alter uero per gratiam. propter quod lex dicit quoniam Abraham duos filios habuit, unum de ancilla, et unum de libera. sed ro tlle quidem qui de ancilla, secundum carnem natus est. hoc est, naturali sequentia natus est; sic nominans, secundum carnem, quoniam

et carni adest secundum naturam partus. et Ismahel naturali sequentia carnis natus est, siue secundum Abraham, siue secundum Agar. nam tlle qui de libera natus est secundum promissionem natus

1s est, hoc est, secundum gratiam. omnis enim promissio per gratiam solet fieri. ordine enim naturae Isaac nequaquam fuisse natus dicitur, eo quod Sarra duplici ratione edere partum non poterat. erat enim una passio sterilitatis, et alia quae illam ob longaeuitatem prohibebat parere. et ipse Abraham aetate senectutis 20 fuerat prouectior effectus. sed natus est praeter omnem spem et naturae sequentiam, propter solam promittentis uirtutem pariter et liberalitatem. sic et illa quae secundum Abraham sunt referens, secundum ut et in diuinis scripturis scriptum esse uidetur, ostendere uero cupiens qua de causa illis sit abusus, adicit:

25 quae sunt per allegoriam dicta. qui studium multum habent interuertere sensus diuinarum scripturarum et omnia quae illuc posita sunt intercipere, fabulas uero quasdam ineptas ex se confingere, et allegoriae nomen suae ponere desipientiae; hanc uocem apostoli abutentes, quasi 30 qui hinc uideantur sumpsisse potestatem ut et omnes intellectus diuinae exterminent scripturae, eo quod secundum apostolum per allegoriam dicere nituntur et ipsi, non intellegentes quantum differt quod ab illis et ab apostolo hoc in loco dictum sit. apostolus enim non interimit historiam, neque euoluit res dudum factas; sed 35 sic posuit illa ut tune fuerant facta, et historiam illorum quae fue4 suam liberalitatem C* H || neminemC* || ob naturali excl infirmitateH 5 ipsumC (corr.)H 7 eiomH 8 lexomC 12. 1idest (for adest) H Ig par. proh.C 22 et(aft. sic)omC 30 uideatur C H uid. sumps. uid. H

LETTER TO THE GALATIANS 113 strive to fulfill the law are unable to do so. For this reason he said that the righteousness that comes from grace 1s to the greatest

extent better than that which comes from the law, since God bestows it by his own generosity with no one excluded because of natural weakness. And demonstrating the same conclusions as in what preceded on the basis of the illustration about Abraham, he reminded them that Abraham had two sons, one born according

to the order of nature but the other through grace. About this the law [73] says that Abraham had two sons, one by a slave woman and the other by a free woman. One, the child of the slave, was born according to the flesh; that is, he was born by the natural order. He calls this according to the flesh, since childbirth by nature belongs to

the flesh. And Ishmael was born by the natural order of the flesh both by Abraham and by Hagar. But the child of the free woman was born through the promise, that is, according to grace. For every promise customarily takes place through grace. Now Isaac is said by no means to have been born in the order of nature, because Sarah was unable to give birth for two reasons. For one thing, she was barren, and for another, she was prevented from giving birth by her great age. And Abraham himself was far advanced 1n old age. Yet Isaac was born beyond all hope and beyond the order of nature only because of the power, as well as the generosity, of the one who promised. So he refers to the story of Abraham as it appears written in the divine scriptures. But since he wishes to show why he employed it, he adds: 4:24a Now this is by an allegory.

There are people who have great zeal for overturning the meaning of the divine scriptures, and by breaking up** everything placed there they fabricate from themselves certain foolish fictions

and give their folly the name of allegory. They use this term of the apostle’s so as to take from it the right to dismiss the entire meaning of divine scripture by depending on the apostle’s expression by an allegory. But they fail to understand how great the difference is between their view and what the apostle says in this passage. For the apostle does not do away with the narrative,

nor [74] does he get rid of what happened long ago. Instead, he put it down as what had actually taken place at that time, but in such a way that he also used the narrative of what had 34 Latin intercipere. See the introduction for the explanation of my translation.

114 AD GALATAS runt facta ad suum usus est intellectum, quando quidem dicens: confinis est etus quae nunc est Hierusalem; quando uero quoniam s1cut tunc 1s qui secundum carnem natus erat, persequebatur illum qui

secundum Spiritum. sic pro omnibus negotiis historiam confessus 5 est. nec enim confinia esse dixisset illa quae secundum Agar fuerunt zllius quae nunc est Hierusalem, quam nunc esse confitebatur. neque sicut posuisset, quem non esse existimabat. nam quod dixit,

sicut, similitudinem utique ostendit; similitudo autem fieri non poterit, rebus non stantibus. addito et quod dixerat tunc, incertum 10 existimans quantum tempus designans dicit. superflua autem erit et temporum diuisio, si tamen non fuerit factum. sed apostolus quidem ita dicit; istt uero omnia e contrario faciunt, omnem de diuina scriptura historiam somniorum nocturnorum nihil differre uolentes; nec enim Adam, Adam esse dicunt, quando maxime 1s eos de diuina scriptura ‘spiritaliter’ enarrare acciderit—spiritalem etiam interpretationem suam uolunt uocari desipientiam—neque paradisum, paradisum, neque colubrum, colubrum esse dicentes. ad quos uolebam illud dicere, ut historiam intercipientes, ultra non habuerint historiam. hoc autem facto, dicant unde habent ad20 serere, quisnam primus homo factus est? aut quomodo inoboediens existit? aut quomodo introducta est mortis sententia? et siquidem de scripturis ista didicerunt, necessario illa quae ab illis dicitur allegoria est manifesta desipientia, quia et superflua esse per omnia arguitur. si autem hoc uerum est, et illa quae scripta 2s sunt non rerum gestarum retinent narrationem, aliud uero quid profundum indicant et quod intellegi debeat, siue et spiritale, sicut ipsi uolunt dicere, quod et deprehenderunt, utpote spiritales quidam ipsi existentes; unde eorum ergo acceptam habent cognitionem? quemadmodum autem illa et dicunt, quasi de diuina ideo 30 doctilocuntur scriptura? et sileo interim illud, quoniam haec cum ita se habeant, neque illa quae secundum Christum sunt uidebuntur qua ratione facta sint. reuocauit enim, sicut apostolus dicit,

5 confinsC*H 7 quamCH 15 de,scripturaomC || accederit C* 18 historia C (corr.) 19 abuterentur C habuterint (sic) H (corr.) 21 extitit

H[ (corr.) 26 indicatH || et (bef. spir.) om. C (corr) 27 ipseC* 28 quidem C (corr.) || undeergoeor.C 30 dum/(fordocti)H || haeccumC cum haec H 32 sunt (for sint) C

LETTER TO THE GALATIANS 115 actually happened for his own interpretation, as when he says she corresponds to the present Jerusalem (4:23), or when he says just as at that time the child who was born according to the flesh persecuted the child who was born according to the Spirit (4:29). In this way he acknowledged the narrative in all these matters. Otherwise he would not have said that what concerned Hagar corresponds to the present Jerusalem, which he acknowledges exists at the present time. Nor would he have put down just as to reter to someone he did not think existed. For when he said just as, he was doubtless making a comparison, and no comparison can be made unless the terms of the comparison continue to exist. Furthermore, when he said at that time, though he supposes it to be unspecified, he

meant to indicate a definite time. And the distinction of times would be meaningless if what happened had nevertheless not taken place. This is, indeed, what the apostle means; but those people invert the meaning of everything since they wish the whole

narrative of divine scripture to differ in no way from dreams of the night. For they say that not even Adam actually existed as Adam, since it strikes them they should interpret scripture as much as possible “spiritually”—they want their folly to be called spiritual interpretation. [75] So they say that paradise did not exist as paradise nor the serpent as the serpent. I should like to say to them that by breaking up the narrative they no longer have a narrative. And if they do this, let them say where they get the basis for answering these questions: Who, pray tell, was the first man created? Or how was he found disobedient? Or how was the sentence of death introduced? And if they have learned answers to these questions from the scriptures, it necessarily follows that what they call allegory is obvious folly because it is proved to be in all respects useless. And if their view is true and what is written does not preserve an account of what really happened but points to something else profound and that must be understood intellectually—something spiritual, as they want to say, which they can discern since they are themselves spiritual people—where have they acquired this knowledge? And how can they make these

assertions as if they are placed in office because they have been taught by divine scripture? For the present I pass over the fact that, if what they claim were the case, then neither will it appear for what reason Christ’s dispensation has taken place. For, as the apostle says, he revoked Adam’s disobedience and removed the

116 AD GALATAS inoboedientiam Adae, et mortis sententiam soluit. quae sunt illa quae olim facta esse dicuntur, et ubi sunt facta? siquidem historia quae de his est, non ista, sed altera aliqua secundum eos significat. quem autem locum obtinebit apostolica dictio: tizmeo autem ne sis cut coluber Euam seduxit; si neque coluber fuit, neque Eua, neque seductio alias erga illum extitit? et multis in locis euidens est apostolus historiam antiquorum ut ueritatem per omnia fuisse abusus. et hoc loco quasi de gestis negotiis et illis quae apud Iudaeos in confessione erant deducta, adsertionem suam comprobare adro nititur; quod ei et ab initio fuerat propositum. quid autem illud est? ut maiora illa quae secundum Christum sunt ostenderentur ab illis quae sunt in lege, et multum praehonorabilior perspiceretur illa quae apud nos est iustitia ab illa quae in lege est. ideo duo testamenta esse dixit; unum quod per Moysen, aliud quod rs per Christum. uocat autem testamentum in Christum, resurrectionem quam promisit omnibus nobis, primus ipse ex mortuis exsurgens. et hoc in epistola illa quae ad Hebraeos est interpretantes ostendimus euidentius. fsicut enim illa quae per Moy- [oreo yao t& dik Maiicégwe do20 sen fuerant data hanc habebant Oévta bd tov véuov] EBovAeto 7t0intentionem, ut sub lege hi qui ArtevdecOat [tod adtov maperAngdeam acceperant conuersarentur, tac], xat thy éxet0ev duxatwow déet illam iustitiam quae inde erat yeoOar’

susciperent (propter quod et de 2, Aegypto exierunt, et remoto in

loco fuerunt constituti; ut ab omni gentium permixtione segregati, cum competenti cautela custodire possent legem sibi da30 +4tam);

4-5 siue (for sicut)C 5. sine (forsineque)H 6 ergoC* 7 antiq. ut uer. antiquorum (sic) H* || fuisset H* 8 digestisH 14 testamento H 15 in Christo C (corr) 19 sq. Coisl. 204 f. 34 b, [Cr. vi. 70, Fr. 127] dorep yao (pyoty) 6 "lowahrA xata capxa yeyévvyntan, oBtasg xat évtad0a 6 vduosg tobe br’ adtov EBovAEtO TrOALTEvecOan xal Thy Ex. dix. SéyecOar xat donee 6 "Ioakx KATA yao yevévvytae [p. 84, 1.15 sq.] (todTO yao H ErayyeArta, tio AxoArAovOtac zsoUTO LY) BovAouévyc), obtws nat tTav x. X., x%.7.A. 20 fuerant om H* 29 sidatam (for sibi d.) H*

LETTER TO THE GALATIANS 117 sentence of death. What are the events said to have happened once upon a time, and where did they take place, if we assume that the

narrative about them does not refer to them but to some other meaning they have? And what room will be left for the apostle’s words (2 Cor 11:3): But I am afraid that as the serpent deceived Eve, if there was neither a serpent nor Eve nor her subsequent seduction by him? And it is clear in many passages that the apostle employed the narrative of things of old as true in all respects. [76| And in this passage it 1s on the basis of events that actually took place and of those traditions acknowledged by the Jews as true that he strives to prove his own claim, which he sets forth from the outset. But what is that claim? He wants to demonstrate that Christ’s dispensation is greater than that of the law and that our righteousness should be perceived as far more excellent than that found in the law. Thus, he said that there were two testaments, one through Moses and the other through Christ. And he calls the testament in Christ the resurrection that he promised to all of us, since he rose himself the first of the dead. In our commentary on his letter to the Hebrews we have demonstrated this more clearly.

tFor the dispensation gi- For the dispensation given by ven through Moses inten- Moses willed that those who ded that those who recei- received it should live their lives ved it [77] should live their under the law and receive the lives under the law and_ righteousness that came from it. should receive that righteousness that came from it. For this reason they left Egypt and were

established in a distant place, so that by being separated from all association with the Gentiles they might keep the law given them with suitable care.

118 AD GALATAS sic et illa quae secundum Chri- oftm¢g xat t&yv xata Xototov 6 stum sunt hanc habentintentio- cxomdg obtog hy xat td TEAOG, Av-

nem et finem, ut soluatur qui- O¥vat wév tov Oavatov, avactavTas dem mors, resurgant uero om- dé &ravtas Tobs MMMOTE yeyovdTAS

s nes homines qui quolibet tem- c&v0pmmovg év aDavatw Sidyew ty; pore fuerunt, et in inmortaliul- voce, undauis auaotety emdeyxotra degant natura, nec pecca- wévoug Ett dia THY Evodoayv avTOtC re ulterius ullo modo possint é&tt téte yaow Tod mvebUKTOS.

propter illam gratiam Spiritus ro quae inest illis;* per quam et ab omni peccato securi habebimur. haec enim 1ustificatio et uera est et perfecta. iusta ergo ratione et testamenta similiter utraque uocauit, eo quod illa ipsa quae lex docebat, haec et gratia per opera dirigebat; scilicet ut et Deus diligatur et pro1s Ximus. haec autem ipsa etiam lex seruare praecipiebat, discernens atque docens nullo modo debere peccare. gratia autem id operibus implet per resurrectionem et illam inmortalitatem quae tunc nobis aderit per Spiritum; a quo et gubernati tunc peccare nequaquam poterimus.

20 iustificatio equidem est et in lege [et] apud Christum. sed in lege quidem adquiritur ab illo qui labore multo et sudore eam adquirere poterit; quod erat durissimum, immo (ut uerius dicam) inpossibile, si tamen pro legum scrupulositate id quis uellet 1udicare; nam non peccare ex integro hominem existentem inpossibile 2s est. hic uero per solam gratiam adquiritur; nec enim peccare ultra poterimus tunc quando et excepto omni labore, illam quae a Christo est obtinebimus iustificationem. ideo memoratus est Agar et Sarram (ex quibus altera quidem secundum sequentiam naturae peperit, altera uero cum parere non posset, et per gratiam peperit 30 Isaac; in quibus multum nimis ille qui secundum gratiam fuit natus praehonorabilior est inuentus), ut ex comparatione tali ostendat, quoniam et nunc illa quae secundum Christum est iustificatio multo melior est ab illa, eo quia per gratiam adquiritur; bene pro illa quidem quae in lege est iustificatio lam quae ordine naturae

7 degeantC H 10 estinillisH 11 habebanturH 13. ultraque C * H 15 ipsalexetiam H 16. posse peccare debere H*: corr., pecc. deb. 26 omne C* 28 Saram (so nearly always)H 29 _ possit et C*: corr., posset (om et) 34 iustificatione C(corr.) || illam quae ordinem C* illa quae ordinem H

LETTER TO THE GALATIANS 119g So, too, Christ’s dispensation So, too, the aim and purpose of has this intention and purpose, Christ’s dispensation was that that death should be destroyed death should be destroyed and and that all people who had li- that all people who had ever ved at whatever time should rise been, by rising again should again and thereafter live in an_ live in an immortal nature, no immortal nature no longer ca- longer admitting sinning in any pable of sinning 1n any way be- way because of the grace of the cause of the grace of the Spirit Spirit within them at that time. that is within them,* a grace by which we shall be kept safe from all sin. For this justification is both true and perfect. Therefore, with good reason he called both dispensations alike testaments, because grace by its guidance was putting into effect those very teachings of the

law, namely, the love of God and the neighbor. For the law kept on commanding the keeping of these same commandments, emphasizing them and teaching the duty of not sinning 1n any way. But grace brings this to fulfillment by the resurrection and that immortality that will then be ours through the Spirit, since when we shall then be guided by him, we shall by no means sin. Justification, then, is both in the law and with Christ. But inthe law it would in fact be acquired only by the person able to acquire it by much toil and sweat. This would prove extremely difficult, indeed, to speak more truly, impossible, if at any rate one wanted to judge according to a scrupulous keeping of the laws. For it is impossible that any human existing would be completely sinless. Indeed, this 1s acquired only by grace, for we shall be incapable

of sinning any longer at that time when apart from all toil we shall obtain the justification that comes from Christ. [78] Thus, Paul mentioned Hagar and Sarah, the first of whom gave birth according to the order of nature, but the other, since she could not give birth, bore Isaac according to grace. Of the two sons the one born according to grace was found far and away much the more distinguished. Paul mentioned them so that by such a comparison

he might demonstrate that now, as well, justification according to Christ 1s far better than that other justification because it is acquired by grace. He rightly took the woman who gave birth by the order of nature as standing for the justification that is in the law, and he set down the woman seen to have given birth beyond hope as standing for justification that is by grace. He does this

120 AD GALATAS peperit accipiens; pro illa uero 1ustificatione quae in gratia est, illam posuit quae praeter spem peperisse uidetur; eo quod illis qui in praesentia sunt legitima competit conuersatio; illis uero qui se-

mel resurrexerunt, et facti sunt incorrupti, et circumcisio super5 flua est et oblatio et sacrificiorum nec non et dierum obseruantia. Tsunt autem quaedam quae Zotiv dé &xoAovOta wev ywvouéevy

secundum naturae fluntsequen- gvcews, yn cig tévde Tov Btov tiam, id est, nascentium in hac tv tixtouevwy m&p0d0g’ EQ’ Od uita transitus, in quibus etiam thy xata& véduov ToAitELav yooay

ro legitima conuersatio locum ha- éyew ovuBéByxev. yaoutos dé ¥ bere uidetur. gratiae uero il- yéwyoug éxetvy xa’ ty aviota&mevor la est natiuitas secundum quam mavteg cig THY pEAAOVOAV Cw

resurgentes omnes in futuram «zotixtovtas. uitam nascuntur;* rs in qua Christi maxime impletur iustificatio. sic ergo pro illa quae secundum legem est iustificatione, illam accepit quae naturae sequentia peperit, utpote lege locum habente tenere illos qui in hac uita nascuntur, qui et secundum naturae nascuntur sequentiam; pro illa uero iustificatione, quae secundum Christum est, illam 20 quae per gratiam peperit; eo quod et uerissime impletur 1n illis qui semel resurrexisse uidentur, qui per gratiam praeter omnem spem secundam illam expectant natiuitatem. ob hanc igitur edixit: quae sunt per allegoriam dicta: jallegoriam uocans illam com- &AdAnyoptay éxkAecev THY Ex TAPA-

23 parationem quae ex dudum fac- Qéoews tHv HS yeyovétwv TObG TH tis negotiis comparari poteratil- mapdvta avyxotowy.

lis quae ad praesens sunt* unde et adicit haec autem sunt duo testamenta; unum quidem a monte Sina, in 30 ©seruitutem generans, quae est Agar.

tales etenim sunt. ad illud autem redit quod dixit: quae sunt per allegoriam dicta, ut sit: ‘haec enim sunt duo testamenta, quae sunt per allegoriam dicta.’ uult autem dicere quoniam per allego2 perisseH* 3 quaeH* 5 necnonet sanctarum siue dierum obs. C* solempnitatum (after sanct.) add C (corr.) necnon dier. obs. H 6° sq. Coisl. 204,

f. 34 b, [Cr. vi. 70, Fr.127]. 7-8 sequentia CsapientiaH 16 1ustificationem

C*H || quamC 17 legemCH (|| habentemCH 18 sequentia CH (corr.) 22 sedixitC* Hessed. C(corr.) 24 Coisl. 204 l.c. Qeddwpoc (marg.) mab dAdos SE AAA. (pyotv) ExckAcoev %.7.A. 31 enim (for etenim) H

LETTER TO THE GALATIANS 121 because living according to the law is relevant for those who are in the present, but for those who have once risen again and been made incorruptible, circumcision is useless as well as the offering of sacrifices, to say nothing of the observance of days.

{There are certain events There is an order that takes that take place according to the place in nature, the passage to order of nature, that is, the pas- this life of those who are born. sage to this life of those who are In this passage it came to pass born. Among them living a life that living a life according to the

according to the law also ap- law has a place. But the birth pears to have a place. But the of grace is one by which all are birth of grace is one by which born to the life to come by rising all are born to the life to come again. by rising again.* This life is the one in which the justification of Christ 1s perfectly

fulfilled. Therefore, he took the woman who gave birth by the order of nature to stand for that justification that is according to the law, inasmuch as the law holds the place of binding those who are born into this life, born according to the order of nature. But

the woman who gave birth by grace stands for that justification that [79] is according to Christ, because it is most truly fulfilled in those who plainly have once and for all been raised and in those who by grace hope beyond all hope for that birth. Therefore, this is why he said Now this 1s by an allegory.

THe calls an allegory that com- He called allegory the compariparison that can be made bet- son made by relating events that ween events that happened long had already taken place to pre-

ago and present circumstan- sent circumstances. ces.*

Then he adds: 4:24b And they are two testaments, one in fact from Mount Sinai, giving birth for slavery, which is Hagar.

“They” refers to the two women. He alludes to what he said, this 1s by an allegory, as though the verse read: “For these women are the two testaments spoken of by an allegory.” And what he means is that by allegory one can compare the two testaments

122 AD GALATAS riam similare poterit quis illis duobus, id est, Agar et Sarrae, duo testamenta; ita ut sit Agar quidem in ordine legitimorum praeceptorum, quia etiam lex data est in monte Sina. generat autem in seruitutem. illi enim qui sub lege conuersantur in ordine seruorum 5 et praecepta accipiunt et legem; puniuntur uero sine aliqua excusatione, si peccasse fuerint inuenti; laudantur uero, si secundum omnem scrupulositatem legem observare uoluerint. quod ualde arduum est, et cum multo expeditur labore. seruorum autem est proprium et non liberorum, hoc modo sub lege teneri. et ostenro dens quoniam ipsa comparatio quae de Agar facta est non est extranea veter1 testamento, adicit: Agar enim Sina mons est in Arabia; coniungitur uero ei qui nunc est Hierusalem, seruit autem cum filtis suts.

{Arabia antiquis temporibus "AoaBta to TaAradv oby A vbv 15 non illa quae nunc nominatur obtw¢ évouaTouévy wdvov éréyero, sola erat; sed et solitudo omnis, aAAd yao te Eonuog maxon xual et illae partes quae circa solitu- td rept abthy oixovueva wéon, xat dinem habitabantur; nec nonet why xat tio Avdytimrtou uéposg ox Aegypti pars non modica,* EMKYLOTOV. 20 in quaet locus erat ille in quo habitabant Israhelitae eo in tempore quo commorabantur 1n Aegypto. sic enim dicebatur locus ille, sicut de divina id discimus Scriptura, quoniam in terram Gessen Avabiae habitant. quia ergo indc erat Agar et Sina mons ad Arabios uoluit ostendere. quoniam apta est similitudo Agar ad uetus 2, testamentum, eo quod 1n illo sit data loco, qui locus ad gentem pertinet illam unde erat et Agar. fnam quod dixit: adfinis est [5 yao elmev’ cuvotolyel TH viv e1us quae nunc est Hierusalem, de isgovoadnu,| mept tho “Ayao [Aé-

Agar dicit; ut dicat quoniam ‘il- yeu tva ely] ote tH a9” juty ‘Te30 la quae apud nos est Hierusa- povoadny, toutéoti tH xat& Tov lem, hoc est, quae in saeculum Blov todtov Dempovuévy, toodvvahoc esse uidetur, aequam uirtu- wet 7 "“Ayao, tadtyy Qutv thy tatem habet ad Agar; hunc no- &w éreyovons ths viv ‘IepovcaAnu,

2 inordinemH 8 autemomH 10 nonextr. (omest)H 12 enimomH 14 sq. Coisl. 204, f. 35 b [Cr. vi. 71, Fr. 128]. Oe6dweoc (marg.) xat &AAos dé pnow:’ “ApaBta, x.t.A. 16 adrdAkyap (sic) cod. &AN “Ayap edd. 20 eotemp. H

22 gesenC (corr.) 23 ArabiiH 25 sita(for data)H 27 Coisl. 204 lc. toUTO OvV DéAet elzety Teel THC “"Ayap, Ste TH map? Hulv, x.7.A. 31 seculoC

(corr.) 33 hocn. ordine retinente illam C* (ordinem C (corr.) H: retinentem FT): txt g

LETTER TO THE GALATIANS 123 to those two, that is, to Hagar and Sarah, so that Hagar may be ranked in the law’s commands, because the law was given on Mount Sinai and gives birth to slavery. For those who live their lives under the law are so ranked as slaves, and they accept both the commands and the law. [80] But they are punished without any excuse if they are found to have sinned, while they are praised if with all scrupulous care they are willing to observe the law. This is extremely difficult and is accomplished with great toil. And it is appropriate for slaves and not for free people to be held under the law in this way. Then, to demonstrate that the comparison made from Hagar 1s not foreign to the Old Testament, he adds: 4:25 Now Hagaris Mount Sinatin Arabia and corresponds to the present Ferusalem and 1s in slavery with its sons.

tIn times of old Arabia was Of old Arabia was not only said not only the region that now to be what now has that name has that name but included the but was also the entire desert entire desert and the places that and the inhabited parts round were inhabited round about the about it, not least of which was desert, not least of which was part of Egypt. the part of Egypt*

[81] in which there was also the place the Israelites inhabited during their stay in Egypt. For this was the way that place was spoken of, as we learn from divine scripture: they dwell in the land of Goshen in Arabia.*> Therefore, he wanted to demonstrate from this that Hagar and Mount Sinai pertain to Arabia. Consequently, the comparison of Hagar to the Old Testament is suitable because it was given in the place belonging to the nation from which Hagar came.3°

{Now by saying corresponds to For he said corresponds to the the present ferusalem he retersto present Ferusalem of Hagar, in Hagar, so that he means “that order to say that Hagar is the Jerusalem which is with us, [82] equivalent of our Jerusalem, that is, which is seen to exist that is, the one to be seen in this in this age, has the same worth life, since the present Jerusaas Hagar, since the present Je- lem includes for us the system rusalem retains for us the sy- in which the legal ordinances stem in which the legal ordinan- of that testament are fulfilled in 35 See Gen 45:10 and 46:34 in the Lxx. 3© According to Gen 16:1 Hagar was an Egyptian.

124 AD GALATAS bis ordinem retinente illa quae 0” fo ta TH StaOHxNo Exetvyg vo-

nunc est Hierusalem, in qua te- wt mAnpottat, med ta TeOGSOstamenti illius legitima implen- xaweva, Ov 3h nat tevgeoQar ent tur, ad comparationem illorum tod wéAAovtog EATLCoLEV al@voc, ty

5 quae expectantur, quae etiam émetyev 7 “Ayao mo0dc THY Ladoay frui in futuro speramus saecu- xe.vouévyn. TO wévtor dovdeder meé-

lo. quam et continere uide- td t&r téxvwy adtijc, ob meet THs batur Agar, Sarrae comparata. "Ayao déyer, HAAR Teol TH Ev TH nam quod dixit: seruit autem Xwx Sobetons SiaOyxnG¢.

ro cum filus suis, non de Agar id dicit, sed ad testamentum quod datum est in Sina* reddidit illud, ut statuat illud quod dixit: unum quidem ex monte Sina, in serutitutem generans. filios eius illos esse dixit qui sub illa ts conuersantur. bene autem dixit quod et ipsa cum filiis suis serutt. testamentum enim quale sit in illis utique cognoscitur qui illud susceperunt. nec enim secundum suam substantiam perspicitur; itaque seruit, quando illi, qui secundum illud sunt, seruire uidentur. conueniebat allegoriae sectatores ad illud respicere quod dixit: 20 confinis est etus quae nunc est Hierusalem; euidenter enim non intercipientis est illa quae secundum Agar, sed aequam eas habere uirtutem ostendere uoluit, secundum quod significatione id ipsum sunt. beatus uero Paulus primum testamentum dicens, dicit et aliud: 25 quae autem sursum est Hierusalem, libera est; quae est mater omnium nostrorum. sursum Hierusalem non somnia colligens dicit apostolus, ad s1-

militudinem illorum qui uniuersa in allegoriam iactanda esse ex1stimant; sed quoniam testamentum secundum scit nuncupare re-

30 surrectionem, quam expectabant illi qui adsecuti sunt, qui etiam et in caelo morandi licentiam adsequi sperabant, liberi ab omni existentes peccato. ad comparationem ergo huius illam nominauit quae sursum est Hierusalem; conuersationem nostram tlam quam in caelis habemus hoc modo indicans, eo quod illo commorabimur 35 simul cum Christo degentes; in qua etiam secundum omnem co3 Setcod., Cr: 38 Fr. 5 quiaetiamH 13 redigit (for reddidit)s 17 secundumomH* 21 eosCH 26 nostrumC (corr.) H (corr.) 28 uniuersam,

iactandam C* H 31 sesperantC 35 quoC

LETTER TO THE GALATIANS 125 ces of that testament are fulfil- contrast to the expectations we led in contrast to what was ex- hope to gain in the age to come. pected, what we also hope toen- What Hagar includes is distinjoy in the age to come.” And _ guished from Sarah. He says what Hagar plainly included is and 1s in slavery with tts children contrasted with Sarah. For he not of Hagar but of the covenant said and isin slavery withits sons given on Sinai. not of Hagar, but he harks back to the testament given on Sinai* in order to establish what he had said (4:23): one from Mount Sinai, bearing children for slavery. He said that those who live their lives under that testament are its sons. And he rightly said that it zs in slavery with its sons. For the character of the testament is certainly recognized in those who have received it. For it is not described by its own substance, and so it is in slavery when those who follow it are plainly in slavery. It would be right for those devoted to allegory to pay attention

to what he said: she corresponds to the present Jerusalem. For it is quite clearly not a question of breaking up the account of Hagar, but what he wanted to show is that Hagar and the present Jerusalem have a like worth because they have the same meaning. Blessed Paul speaks of the first testament and then makes another statement: 4:26 But the Jerusalem above 1s free; she is the mother of us all.

[83] The apostle does not say Jerusalem above by concocting dreams as those people do who suppose that everything must be tossed into allegory. Rather, he uses the expression since he knows how to designate the second testament as the resurrection that those who attained it were awaiting, those who were indeed also hoping to attain the privilege of dwelling in heaven freed from all sin. Therefore, he used the expression which 1s the Jerusalem above in relation to this, pointing out in this way that form of life of ours that we have in the heavens because we shall dwell and live there together with Christ and shall conduct ourselves with perfect diligence. At any rate, he used the expression Jerusalem above in this way to refer to the heavenly dwelling, since even

126 AD GALATAS nuersabimur industriam. at sursum Hierusalem caeleste habitaculum sic nominans, quoniam et Judzei in locis Hierusalem commorantes cum Deo se commorare existimabant; ubi et debitum Deo persoluere seruitium properabant, hunc locum competentem esse 5 sibi existimantes, eo quod neque sacrificium neque holocaustum neque aliud aliquid secundum legem alibi perficere poterant. illa enim quae sursum est Hierusalem, libera est; quae est mater omnium nostrum. ut dicat quoniam ‘resurrectionem adsecuti, et secundam illam et gloriosam percipientes natiuitatem, cuius propter ro etincaelo commorabimur, illam Hierusalem nostram esse existimantes, in libertate plurima omnes simul erimus; legitima praecepta aut alia quae e1usmodi sunt implere non indigentes. cum multa autem fiducia illo commorabimur, eo quod nec peccatis ultra subiacere poterimus.’ et utitur scripturale testimonium: 5 scriptum est enim: ‘lactare, sterilis quae non paris; erumpe et clama, quae non partuns,; quoniam multi fil desertae magis quam eius quae habet uirum.’ hoc non tamquam prophetice de resurrectione dictum posuit; sed testimonium abusus est propter nomen sterilis, eo quod, steri20 lem constitutam Sarram in ordinem secundi accipit testamenti; ut dicat quoniam ‘omnia illa erunt praeter spem. exsurgemus enim qui mortui sumus; ita ut et numero multo ampliores ab illis inueniamur. multo enim ampliores erimus qui in hoc concurrimus testamento. illi enim qui sub lege sunt testamento, gens est una. nos 2, uero qui resurrectionis testamentum adsequi habemus, omnes sumus filu.’ unde et adicit: nos autem, fratres, secundum Isaac promissionis sumus filit.

quod dixit: secundum Isaac, hoc est, ‘erimus secundum Isaac; non secundum naturam, sed secundum gratiam. sicut enim Isaac 30 praeter omnem spem natus est; eo quod et gratiae est resurrectio, non naturae.’ et quouiam ab illis quae in diuina tenentur scriptura probauit testamentorum differentiam, ostendens quoniam illorum quae secundum naturam sunt, multo meliora sunt illa quae secundum gratiam; ipsa ergo praeditus sequentia, etiam praesen1 Abraham (for atsursum)C H || caelestem CH 3 > commorari C (corr.)

5 sibiex. esseH 8-g secundumCH 9 etom2°H_ || gloriam (after propter) addin marg. C (corr.) to commorabunturH 12 nonomH 13 illuc (for illo) H 16 multaefiliaeC H 21 erantH 24 legisC (corr.) 25 recsurrectionis C* 26 filiiomH 34 praesentia H

LETTER TO THE GALATIANS 127 the Jews who dwelt in the environs of Jerusalem used to think they were dwelling with God. Jerusalem was where they hastened

to discharge the slavery they owed to God, since they thought this the right place for them, because they could nowhere else accomplish sacrifice or whole burnt offering or anything else according to the law. This is why that Zerusalem which is above is free, which is the mother of us all. What he means 1s that “by attaining the resurrection and by it also discerning the glorious new birth by which we shall also dwell in heaven, and by thinking

that to be our Jerusalem, we shall be at the same time in the greatest freedom, since we shall no longer need to fulfill the law’s ordinances or anything else of this kind. And we shall dwell there

with great confidence because we shall no longer be capable of submitting to sin.” And he employs a scriptural testimony (Isa 54:1): [84] 4:27 For itis written, “Rejoice, you barren one, you who bear

| no children, burst into song and shout, you who endure no birth pangs; for the sons of the desolate woman are more numerous than of the one who has a husband.”

He did not cite this verse as though it were spoken prophetically of the resurrection, but he employed the testimony because of the word barren, since he takes Sarah as the barren woman in the rank of the second testament. What he means is that “all that will be beyond hope. For we who have died will rise again so that we shall be found more numerous than those others. For we who come together in this testament shall be much more numerous. Those, however, who are in the testament under the law are a single nation. But we who hold fast to our attainment of the testament of the resurrection shall all be sons.” This is why he adds: 4:28 Now we, brothers, are sons of the promise, like Isaac.

When he said like Isaac, he meant “we shall be like Isaac, not according to nature, but according to grace. For just as Isaac was born beyond all hope, [so it is for us] because the resurrection

is by grace and not by nature.” And since he has proved by what is found in divine scripture the difference between the two testaments, he shows that the dispensation of grace is much better than that of nature. Therefore, following this train of thought, he also makes full use of the present circumstances: 4:29 But just as at that time he who was born according to the flesh persecuted the one born according to the Spirit, so it is now also.

128 AD GALATAS tibus abutitur negotiis: sed sicut [tunc] 1s qui secundum carnem natus erat, persequebatur eum qui secundum S'piritum, sic et nunc.

de illis qui secundum Christum sunt, s non solum quae fidei sunt et od 7b tio mlotewo nal THE éxaypromissionis, ponit nomen (si- ‘yeAtag wdévov évttOynow dvoun, aA-

cuti et in superioribus iam os- Ad& yao xal 76 tod mveduaTo>’ KtE tendimus), sed et Spiritus; et dy mpo0cdoxmvtwav judy tH wetovmultis in locis hac uel maxime aig tod mvevuatosg Thy amddrnvowy

10 abutitur uoce, sicuti et ad Ro- dé&acbar tév weardvtoy’ manos quis euidenter perspicere poterit; eo quod expectamus participatione Spiritus fruitionem accipere futurorum bono-

15 rum. sic igitur et de illis qui secun- obdtwot dé xatl txt tTOv xat& véuov dum legem sunt, illud quod cor- 716 tHg capxds, &te 8h xata Tov poris est dicit; eo quod secun- mapévta tovtovt Blov yenoumevdety dum praesentem hanc uitam lex ‘tod véuov duvayévou’ akoxa yao TO 20 Uutilisesse potest. nam quia ‘car- moedcxarpov xat evducdAutov Aéyet,

nem’ temporale dicit, et quod 6étav uh thy quetéoav dvoudcTy

facile soluitur, cum nostram ovov. [non] nominauerit naturam,* multis in locis 1d ostendimus in interpretatione apostolica; et ple2, naria nostra expositio id euidenter ostendit, illis tamen qui cautissime uolunt dictis intendere. et quoniam Agar eicitur quae sequentia naturali peperisse uidebatur, quae formam acceperat ueteris testamenti, eo quod et tenere [ordinem] poterat, secundum praesentem uitam, illorum qui naturali ordine nascuntur; quod et 30 nNuper ediximus. sicuti ergo tunc ille qui ex naturae ordine fuerat natus illum persequebatur qui per promissionem fuerat natus, fsic et hic illi qui nunc legis exi- [o8tw¢o xal viv] of tod véuov stunt uindices illa quae gratiae moceotavar SHOev Bovdduevor, te 2 tuncomCH 5. sq. Coisl. 204, f. 36 b [Cr. vi. 73, Fr. 128] &AAos 5é Ono: ob TO THS 7., x%.7.A. 6 ponet C* 8 et multis et multis H* 13 participationem H_ 18 _ vtdv (for Biov) Cr. (per incuriam). 21 temporalem C H txt g

22 soluitCH 23 nonomCHtxtg 26 qui(forquae1°)H 28 ordinem om C H 30. nuber ediximus C nubere diximus H 32. of: totwov tod véuov x.t.A. cod. and edd. See lat.

LETTER TO THE GALATIANS 129 [85] Of those who are according to Christ

The uses not only the words Heuses not only the words faith faith and promise (as we have al- and promise but also the word

ready demonstrated above) but Spirit, since we expect to realso the word Spivit. In many ceive the enjoyment of the good passages he makes special use of things to come by participating this word, as one can clearly see in the Spirit. in Romans,3’ because we await our reception of the good things to come by participation in the Spirit.

Therefore, in this way he also So, too, he uses the word flesh speaks of those who are accor- of those who live by the law, ding to the law in reference to since the law can be useful in what belongs to the body, be- this present life. For he speaks cause it isin this present lifethat of flesh as temporal and easily the law can be useful. Moreo- destroyed, whenever he speaks ver, that fact that he speaks of of our nature. flesh as temporal and something easily destroyed when he speaks of our nature* is something we have demonstrated in many passages in interpre-

ting the apostle’s writings. Our fuller discussion has clearly demonstrated this, at least to those willing to examine his words with the greatest care. And since Hagar, who plainly gave birth by na-

tural order, is driven out, she held the type of the Old Testament because it was capable of keeping a system in the present life for those born in the order of nature, as we have just said. Therefore, gust as at that time he who was born by the order of nature persecuted the one born by promise,

37 F..g., Rom 8:2.

130 AD GALATAS sunt indagare adnituntur.* THG YAOLTOG aTEAKVVOVOLY.

bene autem secundum Spintum dixit, hoc est, ut dicat eum qui secundum promissionem est; eo quod nostram personam ad similitudinem illius erat e contrario positurus. in quibus Spzritus s nomen ueraciter ponebatur propter illa quae ab illis creduntur. optimos uero allegoristas uolebam hoc in loco illud interrogare, utrum diuina scriptura retulit nobis quoniam Ismahel persequebatur Isaac, hoc significans quoniam quidam erant illorum qui ex circumcisione sunt, qui in nouissimis temporibus aliquando ilro los, qui ex Galatis Christo crediderant, transducturi erant ad legem? et quis poterit condigne aliquando id deridere? itaque si nihil aliud, saltem hoc eos perspicere conueniebat, quoniam historiam apostolus quasi uere factorum negotiorum, et in confessione deductorum existentem, in sua posuit narratione ut confirmaret il-

1s la quae dixerat. secundum comparationem uero uoluit ostendere historiam ad illam similitudinem. unde et illa quae facta fuerant illis ab extraneis abusus esse uidetur. quibus inconsequenter simul et magnifice adicit: sed quid dicit scriptura? ‘eice ancillam et filtum eius; non enim he20 «ves erit filius ancillae cum filio liberae.’

ut dicat quoniam ‘nihil prodest illis laborare, sicuti nec illi tune profuit.

fnec enim est aliqua commu- odé yéo éotiv tig xowwevia tédv nio praesentibus ad futura, sed mapdvtwv xal tTHv WeArdvt@v’ 00d"

2s nec habere possunt locum le- éye. yooav te voutun ext tic gitima in nostram conuersatio- xa’? hua dratrys, Ay xate torTOVv nem, quam secundum formam 7Anpotuev tho &vact&oews. xat implemus resurrectionis. quid Aowxdv a> énl tHv Tooxetuévery ergo festinantillieos quiin Chri- émovadoyiCerat.

30 sto crediderunt etiam ad legis custodiam trahere?’ deinde quaSi qui ex praecedentibus colligere poterat negotium dicens:* 2 Spiritum Spiritum H*¥ 3° nostrapersonaC H 4 posituraCH || Spiritum H [for. leg. Spiritum nomen... ponebat] 8 erant quidem C quidem erantH to transductierant C* transductisunt H 12 saltim C* [cf. Wagner orth. Verg. v. 470, cited by Hild. Ap. 11. 633] 14 delictorum (for deduct.) H

Ig enimomC 23 necenimtaliaH 26 in legitima H® in legitimum H (corr.) 32-33 collidere H

LETTER TO THE GALATIANS 131 jso also those who now present so it is now also. ‘Those, then, themselves as champions of the who wish to be champions of law strive to hunt out what be- the law, drive away what be-

longs to grace.* longs to grace.

[86] And he rightly said according to the Spirit, so as to mean that Isaac was according to the promise, because he was about to describe our position by comparing it to the likeness of Isaac’s. The word Spirit was truthfully used of both because of what was believed because of them. I should like to ask those most excellent allegorists whether in this passage divine scripture records for us

that Ishmael persecuted Isaac because it really means that there would be certain people from the circumcision who in the most recent times would try to hand over those Galatian Christians

to the law. Who would ever be able to make enough fun of such an idea? And so if nothing else, it would at least be right for them to recognize that the apostle put the narrative in his discussion as one of events that really happened and one handed down acknowledged as such, and that he did so to establish what

he had said. He did indeed want to display the narrative by comparison with its likeness. This is why he plainly employed what had actually happened in reference to circumstances foreign to those events. He adds inconsistently but at the same time splendidly: 4:30 But what does the scripture say? “Drive out the slave and her son, for the son of the slave will not be the heir with the son of the free woman.”

He means that “toiling profits them nothing, just as it did not profit him at that time.

{For neither is there anything For neither is there anything in common between the present in common between the present

and the future, nor can the or- and the future, nor can the ordinances of the law have a place dinances of the law have a place in our way of life, which we ac- in our way of life, which we accomplish according to the type complish according to the type of the resurrection. Why, there- of the resurrection. fore, are those people eager also to drag those who have believed

in Christ to the observance of the law?”

Then, as though he had been Then he draws a subsequent

132 AD GALATAS itaque, fratres, non sumus ancillae fili, sed liberae.

cul dicto etiam exhortationem connectit: libertate qua nos Christus liberautt state, et nolite iterum iugo seruitutis obduct.

5 ab illis quae ostensa sunt ab eo exhortationem faciens, ‘ne (inquit) a libertate qua uos Christus liberauit discedentes; iterum uos sub zugo seruitutis legitimae constituatis.’ et ultra confidens et multitudini [et] magnitudini probationum

quae nullam controuersiam admittebant (alia quidem ex rebus ro perspicuis, alia uero de diuinis sumpta scripturis, alia uero aliunde, omnia autem summe expressa habebantur); dicit in subsequentibus, quasi de rebus indubiis contestationem faciens: ecce ego Paulus dico uobts quoniam si circumcidamini, in Christo uobis nihil proderit.

5 bene posuit: ecce ego Paulus, quasi confidens super contestationis factae iustitiam, et quod numquam negari possit ob rerum ueritatem. ‘circumcisi enim, a Christo nihil expectetis percipere, eo quod nec est uobis ad eum ultra communio.’ deinde quod fecit in praecedenti negotio, ponit illud et uoce: 20 testificor autem iterum omm homini circumcidenti se, quoniam debitor est totam legem implere.

nam quod dixit: testificor, euidenter id posuit. et quod dixit zte-

rum, contestatio enim et haec erat, et illud quod superius fuerat dictum: ‘ecce (inquit) et aliud contestor, quoniam qui circumci2, dit se obnoxius est implere legem omnem. quare? quoniam circumcisio confessio est legis seruandae. debet autem is qui confitetur, pactus sui implere conditionem. si autem hoc possibile sit uobis, uos uideritis.’ quoniam inpossibile est, eo quod et multa ni-

3 liberauit. stateH 8 et 3° om C*HacC (corr) 10 prospicuisH 11 habebuntur.H || adicit (for dicit)C 13 ecceomH* || Christus A (corr) 16 negareC*H 19 ponetC* 25 omnem legem C

LETTER TO THE GALATIANS 133 able to deduce his case from inference from what precedes. what preceded, he says:* [87] 4:31 And so, brothers, we are not sons of the slave but of the free woman.

He also joins an exhortation to this statement: 5:1 Stand firm in the freedom by which Chnist has freed us, and do

| not submit again to a yoke of slavery. He makes his exhortation from what has been demonstrated. “Do not (he says) desert the freedom by which Chnist has freed you

and again put yourselves under the yoke of slavery to the law’s ordinances.

Furthermore, he confidently trusts in many and great proofs that allow no dispute, some of which are taken from the obvious facts and others from the divine scriptures and still others from other considerations—but all of them compelling in the highest degree. He then speaks in what follows as though he were making a solemn declaration about facts that could not be doubted: 5:2 Listen! I, Paul, am telling you that if you are circumcised, in Christ3® nothing will profit you.

He rightly put down Listen! I, Paul, inasmuch as he trusted in the validity of the solemn declaration he was making and that it could never be denied because of the truth of the facts. “For if you are circumcised, you can expect to receive nothing from Christ, because you will no longer have fellowship with him.” ‘Then he puts into words what he had drawn up in his previous argument: 5:3 Once again I testify to every man who circumcises himself that he 1s a debtor to fulfill the entire law.

Now when he said J testify, he made the point quite clearly. And he said once again, for this solemn declaration was the same

one he had spoken earlier. “Listen! (he says) I am making another attestation that whoever circumcises himself is liable to fulfill the entire law. Why? [88] Since circumcision is an acknowledgement that the law must be kept, whoever makes that acknowledgement must fulfill the conditions of his agreement.

And you will see whether this is possible for you.” ‘The fact 38 Swete finds some manuscript support in the witnesses to Theodore’s commentary but points out the peculiarity of the reading “in Christ” and says: “It is difficult to account for this reading, unless we suppose that the scribe or translator had his eye upon v. 6 infra” (1:87).

134 AD GALATAS mis praeuaricabant, et ipsi perspicere poterant facile et statim ante omnia, eo quod praeceptum fuerat nihil illorum quae ad honorem pertinent diuinitatis alibi debere implere praeter in locum Hieru-

salem. aut enim non implebant illud quod constitutum erat, aut 5 implentes praeuaricabant. posuit autem illud, ualde perspicuum existens in his maxime quae praeuenerant, si tamen circumcisi ab illis donationibus quae erant a Christo extranei constituebantur; et a lege nullum iuuamen adsequi poterant, eo quod nec custodirent illam sicut conueniebat. deinde et aliud adicit: 10 destruct estis a Christo, qui in lege 1ustificamint. ‘nulla uobis est cum Christo ultra communio, qui ex lege 1ustificamini. itaque et ipsa simulatio qua uos credere in eum confingitis superflua esse inuenitur, et nullum habet 1uuamen.’ et ostendens hoc ex ipsis rebus ita se habere:

15 a gratia excidistis. ‘illa quae a Christo sunt, gratiae sunt. lex autem non est gratia. quae ergo nobis erit cum aduersariis communio?’ mirabilis uero per omnia uidetur apostolus, et frequentia sensuum est talis qualis habet fieri a uiro in mediis constricto necessi20 tatibus et ui legum impulso et contestanti super his quae sibi fiunt, ita ut in tempore suas possit exequi iustitias ante iudicem ipsum,

cum uindicare ueritatem tempus inuenerit; et quia nihil eorum quae secundum se erant reliquit in tempore uiolentiae, neque adquieuit illis quae non bene fiebant; e contrario uero et contradixit 2, et contestatus est, litigans pro uirtutis suae possibilitate. talium enim proprium est ut omnia illa dicant quae competere suis partibus existimant, et frequenter dicere illa et compendiose, sicut et

8 nullumomH 12-13 confiditisH 19 et(forest)C H_ || at uero (for auiro)C H 20 contestantem CH 21 ipsiC:omH

LETTER TO THE GALATIANS 135 that this is impossible is because they transgressed too much in many ways and could themselves easily and at once discern what was plain to all, that it had been commanded that it was necessary to fulfill what pertained to the honor of divinity in no other place than in Jerusalem. For either they would not fulfill

what had been appointed, or, if they did fulfill it, they would still transgress.7? And he made this point, since it was especially obvious, particularly because of what had already happened, that if they were circumcised, they would have been placed outside those gifts that come from Christ and would have been able to gain no benefit from the law, because they would not keep the law as was right. ‘hen he adds another point: | 5:4a You who want to be justified by the law have cut yourselves off from Christ.

“You no longer have any fellowship with Christ if you are justified by the law. And so that very pretense by which you imagine you believe in him is found to be useless and to have no benefit.” And on the basis of the facts themselves he demonstrates that this is the situation: 5:4b You have fallen away from grace.

“What Christ gives belongs to grace, but the law is not grace. Therefore, what fellowship can exist between us and our opponents?” Indeed, the apostle is plainly admirable in all respects, and his frequent bursts of emotion are such as take place in a man held fast

by difficulties, constrained by the force of the laws, and making his appeal concerning what has happened to him so that in due time he might be able to pursue his rights before [89] the judge himself, when he might find the occasion to claim the truth. He would have abandoned none of his concerns in a time of violence, nor would he have been satisfied with the evils that were taking place. On the contrary, he would have both objected and made his appeal, arguing as forcefully as possible. For it is characteristic of such people to tell their children everything they suppose suitable and to do so often and succinctly. This is what Paul has plainly 39 This comment is obscure. Perhaps Theodore means that, even if the Galatians succeeded in observing the law, they would still transgress because

it would be unlikely they would travel to Jerusalem to discharge the law’s commands there.

136 AD GALATAS hoc in loco Paulus fecisse uidetur. denique postquam arguit malitiam actus eorum, e contrario etiam sua posuit—quod et hoc ipsud proprium est illorum qui contestantur: nos enim Spiritu ex fide spem iustitiae expectamus.

5 solummodo quia non clamat et dicit quoniam ‘nihil horum nostrum est; nullam cum istis habemus communionem. nos iustificari speramus per fidem, Spiritus expectantes gratiam per quam et perfectam bonorum participationem adquirimus.’ et adhuc his sua connectens: 10 in Christo (anquit) [esu neque circumcisio quid ualet, neque praeputium; sed fides [quae| per caritatem inoperatur. ‘talia sunt illa quae secundum Christum sunt ita ut non in cir-

cumcisione, non in praeputio ueritas sit definita. fides enim est apud nos quae omnia implet; quam etiam et erga illa quae ex15 pectantur consequentem illius promissis conuenit demonstrari, in caritate perfectam fidem exhibentes. caritatem autem dicit illam quae erga Deum est et erga proximum. qui enim credidit non absoluta quadam intentione, sed cum animae suae firmitate, sicut et est credere conueniens, euidens est quoniam et diligere eum 20 adceleret utpote omnium bonorum nobis conlatorum auctorem; nec non et proximum diligat. nam illa caritas quae erga Deum est, etiam proximum diligere ut fas est praecipit, et maxime illum qui eiusdem fidei esse uidetur. hunc enim diuina scriptura ‘proximum’ uocat. diligens uero proximum, opere utique suae animae 2s demonstrat affectum. nec enim possibile est illum qui Deum diligit non opus facere aliquod, unde et dilectionis euidentem poterit ostendere probationem. ille enim qui proximum diligit, necessario 1n Opere suam ostendit amicitiam. hoc ergo dixit fidem quae per caritatem inoperatur, quod cum uera fide erga Deum ostendit

30 Caritatem, pariter etiam et erga proximum itidem subsequentem ostendit caritatem. caritas uero necessario in opere debet cognosci, eo quod uerae sit fidei, quam conuenit habere illos qui Christo crediderunt; quia per caritatem in operibus debet demonstrari 1 hocomH* 2 ipsumC (corr) H 4 Spiritum CH 5° conclamat (for non clamat) C (corr.) || dicatH 10 aliquid H (corr.) 11 quae om C*H 15 incaritatem perfectam C* in caritate perfecta C (corr.) 17 proximos (for

erga proximum) H 19 et (aft. conuen.) addC || ‘dignum (bef. est cred.)

add C (corr.) 21 diligitC 22 praecepitC* H 26-27 poterisC*H 28 hance H (corr.) 30 utidem (for itidem)C 32 uere CH

LETTER TO THE GALATIANS 137 done in this passage. Then, after he has condemned their wicked behavior, he turned, as well, to points about himself—something also characteristic of those making appeals:

5:5 For through the Spirit, by faith, we await the hope of righteousness.

Almost shouting aloud he says that “none of them are on our side; we have no fellowship with those people. We hope to be justified by faith, since we wait for the grace of the Spirit by which we also gain our perfect share in good things.” And he further joins his own claims to this: 5:6 In Christ Fesus (he says) neither circumcision counts for anything nor uncircumcision, but faith that works through love.

“The dispensation of Christ is such that the truth is determined neither by circumcision nor uncircumcision. For it is faith that completes everything for us. And it is right for it to be a sign consistent with the promises we await, when we display perfect faith in love. And he means that love that is of God and the neighbor. For whoever has believed not only with a perfect intent but also with steadfastness of soul, as it is right to believe, will clearly be eager to love God, since he is the source of all the good things bestowed on us, and he will surely also love his neighbor. [90] For that love that is directed to God, as 1s right, also commands the love of neighbor and especially of the one who is plainly of the same faith. For it is this one that divine scripture calls ‘neighbor.’ Indeed, loving the neighbor surely displays in deed the affection of a person’s soul. For it is impossible that someone who loves God should fail to practice that love 1n some way, since practice can give clear proof of love. Whoever loves his neighbor necessarily shows his friendship by what he does. The-

refore, he said faith that works through love to demonstrate that love of God accompanies true faith and that equally the love of neighbor likewise follows. Indeed, love must necessarily be recognized in deed because it belongs to true faith that it 1s right for those who have believed in Christ to love, since who and of what character a person is must be given clear proof by love in

138 AD GALATAS qui qualisue sit. ‘haec quidem apud nos cum sollicitudine debita aguntur; circumcisionis uero et praeputi nullam curam habemus.’ et quasi qui sufficienter fuerit contestatus, iterum ad exhortationem suum uertit sermonem: 5 currebatis bene: qui uos impediutt ueritati non suaden? ad summam eos uerecundiam adducit, dum illa quae primitus ab eis fide integra gesta fuerant cum illis comparat quae ad praesens faciebant, reprehendens simul factum eorum. uidetur enim per omnia perspici eos, et demiratione dignos eos ostendere, ex 1l1o lis quae dudum gesserant. persuasio non est ex uocante [uos].

haec uult dicere: quoniam ‘gratia erat Dei ut uocaret uos, tH>¢ ykortog Oeod Fv th xaxrsount, quod et fecit, dans Spiritus 716 dotva. tot mvevuatos thy yeouy, 1s Sancti gratiam, promittens fu- srooyéobat ta wéAAovta’ TO UévTOL

tura. nam permanere firmos pévew BeBatoug Ext tS mloTewWs in fide, non erat illius, sed ue- ovdx hy éxelvov, aA’ buétepov. strum.* hoc enim solum conferre uos conueniebat; residua uero omnia ex 20 illius accedebant gratia. et ecce et hoc facere distulistis.” deinde malitiam admissam detegens, adicit: modicum fermentum totam massam fermentat.

‘non solum illa quae fiunt defleo, sed illa quae hinc oriuntur pertimesco. doctrina enim non bona, semel principium mali ac25 Cipiens, augmentum in tempore scit adquirere.’ et ut ne aestimaretur non bonam de illis habere spem, simul et sanans eos adicit: ego confido in uobts in Domino quomam nihil aliud sapietts.

sufficiens erat Galatas desperantes confirmare et reducere ad fi-

30 deiintegritatem, eo quod et Paulus bona de illis sperabat. ad haec curans Galatas, aduersariis sese inuehit dicens: qui autem conturbat uos, portabit 1udicium, quicumque est ille.

demiratione dignum est quod dixit: quicumque est ille; ostendens quoniam non ueretur personam, quando ueritatis discutitur

1 quis (for qui) H (corr.) 3 quasiquiaC 8 faciebatH || eorumomH II persuasione euocante C p. ex uocante H 13° sq. Coisl. 204, f. 38 a [Cr. v1. 77, Fr. 129] Oeddwpo0g. KAAoG SE Draw’ tio y&pLTOS, %.7.A. 14 facitH 25

in tempores scitH 30 speratC || adhucC 31 esse (for sese) C*: corr. se 34 persona H

LETTER TO THE GALATIANS 139 works. ‘This, then, is what we ought to do with due care. But we have no concern for circumcision or uncircumcision.” And as though he had sufficiently made his appeal, he turns again to exhortation:

5:7 You were running well; who prevented you from being persuaded by the truth? He brings them to the greatest shame, since he compares what they had formerly done with pure faith to what they were presently

doing, and at the same time he rebukes them for what they have done. For he plainly demonstrates that he has examined them in all respects and that they are worthy of admiration because of what they had done in the past. 5:8 Such persuasion does not come from the one who calls you.

[91] He means that {“It was God’s grace that cal- Calling, giving the grace of the led you. He accomplished this Spirit, and promising the things

by giving the grace of the Holy to come belonged to God’s Spirit and promising the things grace. But remaining steadfast to come. But to remain stead- in the faith was not his task but fast in the faith was not his task yours. but yours.* It was right to bestow this alone upon you, but everything else followed upon his grace. And, look, you have put off doing your part.” ‘Then, exposing the wickedness that had found its way in, he added: 5:9 A little yeast leavens the whole batch of dough.

“Not only do I lament what has happened, but I am quite fearful of what will result from it. For a teaching that 1s not good, once it receives the beginning of evil, knows how to gain increase over time.” And lest he be thought not to have good hope for them, and at the same time healing them, he adds: 5:10a I am confident about you in the Lord that you will not think otherwise.

It was sufficient to encourage the Galatians in their despair and

to bring them back to the soundness of faith that even Paul was hoping for good things from them. Healing the Galatians 1n this way, he attacks the opponents, saying: 5:10b But whoever tt is that 1s confusing you will pay the penalty. That he said whoever it is is worth admiring. He showed that he

140 AD GALATAS ratio. et quoniam interposuit consilium quod illis dabat, sua euidenter comprobauit. iterum ad circumcisionis recurrit uerba, et in sua persona id examinans, probationem eorum facit; eo quod illa quae de eo dicebantur, etiam ceteris apostolis similiter competere 5 poterant, eo quod et illi propter wllam quam in Christo habebant fidem, eius implentes doctrinam, ad similitudinem eius similiter persecutionem patiebantur. et maxime a Judaeis id pati uidebantur. ego autem, fratres, s1 circumcisionem adhuc praedico, quid adhuc 10 persecutionem patior? ergo destructum est scandalum crucis. ‘si per legem (inquit) est iustificatio, et praedicari conuenit cir-

cumcisionem ad legis custodiam, sicut illi dicunt, utpote minime nobis iuuatis de sola illa quae in Christo est fide, si non et legem custodierimus; uana quidem sunt omnia illa quae secundum cru15 cem sunt, et quod hinc infirm: scandalum patiuntur. uane autem et nos persecutionem patimur, siue ego siue ceteri qui et praedicant illam quae in Christo est fidem. et propter hoc quoniam ipsi persecutionem patiuntur similiter sicut et ego, cum liceat nobis illa quae legis sunt docere et omnem carere molestiam, simul lu20 Crantes cotidianos angores. sed non ita se res habet; nec enim possibile est per legem iustificari. sed gratia in nobis Christi ista implere uidetur, qui propter hoc et crucifixus est et mortuus, ut exsurgens communem nobis bonorum illorum quae inde sunt praebeat fruitionem. ideo praedicamus, quia non erubescentes ignobi25 litatemm illam quae ex ea esse existimatur, gloriamur uero in illis bonis quae per illam facta sunt. ideoque etiam si persecutionem pati conueniat, non abhorremus; maiores enim fructus exinde per passionem sumere expectamus, in tantum communicare ei sperantes in gloriam, in quantum ignobilitati et passionibus communicare 30 uoluerimus.’ et quoniam euidenter ostendit superfluam esse circumcisionem, siquidem illa quae secundum Christum sunt interceptionem faciunt legis, cu1us uim obtinere uidetur circumcisio; exaestuauit ira motus contra illos homines qui pro nihilo sollicitudinem expendere properant: 3 ei(aft.facit)H 5 illisH 6 ad similitudinem eius similitudinem perse-

cutionum H 11 eius(forest)H 15 patianturC* 19 dicereH 20-21 impossibileH 23 communeC*H || quaedesuntC 23-24 praebeant H 26 patimur (for pati conu.) H 30 superfluum H 32 faciuntomH = 33 iram H

LETTER TO THE GALATIANS 141 feared no one when the discussion concerned a principle of truth. And since he inserted the advice he was giving them, he clearly proved his own claims. Again he returns to talk of circumcision, [92] and by examining the question from his own perspective he gives evidence for his claims. What was being said about him could similarly apply, as well, to the other apostles, since they, too, were suffering persecution just as he was because of their faith in Christ and their fulfillment of his teaching. And they were plainly suffering this especially from the Jews. 5:11 But, brothers, if I am still preaching circumcision, why am I still suffering persecution? Therefore, the offense of the cross has been done away.

“Tf justification (he says) is by the law and it is right to preach

circumcision for the keeping of the law, as those people say, certainly that faith that is only in Christ will not benefit us at all, if we do not also keep the law. If so, everything that depends on the cross is vain, as well as that offense the weak experience from

it. And it is in vain that we suffer persecution, whether it is I myself or the others who also preach faith in Christ. And it is for this that they suffer persecution just as I do, even though we might be permitted to teach what the law requires and be free of all trouble and at the same time spared of all our daily anxieties. But this is not the case, for it is impossible to be justified by the law. Rather, the grace of Christ plainly accomplishes this for us. This is why he was crucified and died, so that by rising again he might bestow on us our common enjoyment of those good things that come from this source. And so we preach because we are not ashamed of the humility thought to belong to the cross, but we boast in those good things accomplished by it. And so, even if it is right to suffer persecution, we do not shrink back, for we look forward to gaining greater fruit from it by suffering, hoping to share with him in glory as much as we have been willing to share with him in humility and sufferings.” He has clearly demonstrated that circumcision is useless, since [93] Christ’s dispensation takes

away the law, the validity of which rests in circumcision. This is why he seethed with rage against those who were eager to spend much care for nothing:

142 AD GALATAS utinam et abscidantur qui conturbant uos.

‘ad plenum (inquit) si salutem nobis et perfectionem per Christum adesse speramus, et corporis friuolam excisionem bonum quid esse iudicant, etiam integra membra genitalia sibi excidant, 5 ut maiores adquirant lucros, si tamen carnis excisione 1uuari se existimant.’ et ad plenum quis considerans illa quae in hac sunt epistola, tam quae extra probationem sunt, siue ad Galatas dicta siue ad aduersarios, inueniet densam eam esse et sensus uarietate illustraro tam; nunc quidem ista, nunc uero illa dicentem. quod proprium est illorum qui irascuntur, ita ut et multa contingant, et omnia frequenter et compendiose dicant, nullo in loco sensum dilatantes. beatus uero Paulus inuehens se aduersariis sufficienter, ad exhortationem Galatarum recurrit, perfectam super uirtutibus faciens rs ad illos doctrinam, ita ut ostendat eis quod hoc multo aptius illis esse uidetur, qui non sub lege, sed sub gratia Christi conuersantur. disputans uero ad eos de his quae sibi maxime immiunere uidebat, ita ut res ipsa exigebat, etiam et caritatis uerba permiscuit: uos autem, fratres, in libertatem uocati estis.

20 optime ab illis quae ante a se fuerant ostensa exhortationis sumpsit principium. ‘wocati (inquit) estzs, ut participes sitis libertatis.’ et confirmans dictum suum: tantum ne libertatem in occasione carnis detts.

‘non enim est iustum libertatem uos abuti ad peccandum.’ uti2s le autem esse uidetur, ut et illud dicatur quod dixit: 1” occasione carnis, qua ratione illud posuit pro ‘peccare’; et maxime propter eos qui existimant ‘carnem’ multis in locis peccatum ab scriptura nominari, cum diuina scriptura, nominibus aliud quid significantibus, alia nullo in loco nominari patitur absolute; sed cum qua30 dam ratione abuti solet nominum mutabilitate, sicut et hoc in loco fecit. ‘carnem’ enim apostolus, sicut in multis locis ostendimus, illud quod temporale est et mortale et solubile scit uocare, eo quod et omnis caro talis est. quoniam ergo disputat et de praesenti statu et de futuro qui per Christum praestitus est nobis. est autem

1 abscidenturC* 10 dicenteC*H 15 adillosomH 24 libertate C

LETTER TO THE GALATIANS 143 5:12 I wish those who unsettle you would castrate themselves!

“If we hope (he says) that salvation to the utmost and perfection are ours through Christ and claim that the cutting off of the flesh they judge to be good is worthless, let them also cut off all their genitals so as to gain greater profit—if, at any rate, they think they are benefited by cutting off the flesh.”

If someone considers as fully as possible the contents of this letter insofar as they are outside his proof, whether it is what he says to the Galatians or what he says to the opponents, he will find

the letter terse and embellished with various emotions. Indeed, he now says one thing, now another. ‘This is characteristic of people who are angry, so that they touch many emotions and say everything often and succinctly, nowhere drawing out at length their emotion. Indeed, blessed Paul, sufficiently attacking his opponents, returns to exhorting the Galatians. He completes his teaching for them by treating the virtues, so that he may show

them that this is plainly far more in keeping with those who live their lives not under the law but under the grace of Christ. Arguing with them about what seemed to him the greatest threat, as the circumstances required, he also mingled 1n words of love: 5:13a For you were called to freedom, brothers,

He most effectively took the beginning of his exhortation from what he had previously demonstrated. “ You were called (he says)

so that you might participate in freedom.” And confirming his words: [94] 5:13b only do not use your freedom as an opportunity for the flesh, “For it is not right for you to use your freedom for sinning.” And it is plainly useful that he said as an opportunity for the flesh. With good reason he used the word “flesh” instead of “to sin,” especially because of those who think that scripture calls sin “flesh” in many

passages. Since names in divine scripture mean different things, scripture does not allow the different names to be taken absolutely in any passage. But since with good reason scripture customarily employs names in changeable senses, that is what it has done in this passage. For the apostle, as we have demonstrated in many passages, is aware of calling “flesh” what is temporal, mortal, and capable of dissolution, because this is what all flesh is like. Thus, he argues for a distinction between the present age and the future one that Christ has bestowed upon us. And the latter

144 AD GALATAS inmortalis quidem ille status, et omni peccato liber; mortalis uero iste, et peccato succumbens. pro ergo ‘peccare,’ in occasionibus carnis posuit, ut dicat quoniam ‘non conuenit propter libertatem qua praediti estis ista agere quae mortales sequuntur. diligentiam s uero illorum debetis habere, quae etiam decere uobis existimatis, eo quod et in spe uocati estis inmortalitatis, in qua et uerae libertatis participationem habetis.’ et quoniam modo quodam contrarium esse uidebatur, quod et liberos eos esse dicebat, et ab actu certo eos excludebat, hoc [autem] erat iterum alia ratione sub lero ge eos quidem constituere, quod opus seruorum esse euidenter in superioribus ipse pronunciauit: sed per caritatem seruite inuicem.

est et aliter non peccare, quando quis caritatem saluam custodit; ille enim qui talis est non solum a nocibilitate aliorum sese co1s hibet, sed et compellitur bonum facere. neque seruire piget aliquando dilecto sibi, si non hoc usus exegerit; eo quod nec necessitate legum adactus id facit. unde de stabilitate confidens caritatis quae omnem excludit controuersiam, neque ‘seruire in inuicem’ ponere distulit, et quidem contrarium id esse libertati ualde sciens. 20 omnis enim libertas hanc seruitutem libenter subit, eo quod nec mos est obsequium illorum qui se diligunt grauiter ferre, siquando sibi in inuicem seruierint; pusillanimes uero tunc efficiuntur, quando seruitil opus non secundum suum propositum implere uidentur. deinde et latius caritatis opus explicans, dicit: 25 omnis enim lex in uno uerbo impletur: ‘diliges proximum tuum sicut teipsum.”

‘compendiose (inquit) in hoc omnis legis impletur intentio. nam non occidere, neque adulterium facere nec furtum et quodcumque istis est simile quae ad nociuitatem aliorum fieri solent, 30 haec lex quidem minis et terroribus prohibet fieri, et nec sic facile potest illos qui subiacent sibi corrigere. caritas uero cum omni illa delectatione et facilitate et omni implet instantia. etenim quisnam modo patietur nocere illum, quem maxime uidetur dilige-

4 quam C 7 [cf. p.17, 1.18, vv. Il.] || secunturH 5 dicereCH 7 quidam H g autemomCH 11 _ praenuntiauitH 16 sinonhocsi C* si nonH 17 stabiliteH 18 in (bef. inuicem) om H* 1g liberatiC* 20 subdit H 21 more (for mos est) C* norit C (corr.) morem H = 22 in (bef. inuicem) om C (corr.) 29 nocibilitatem C (corr.) 32-33 gq. non solummodo patietur non nocere C (corr.)

LETTER TO THE GALATIANS 145 condition is indeed immortal and free from all sin, but the former condition is mortal and subject to sin. Therefore, he put down as opportunities for the flesh instead of “to sin” in order to mean that “it is not right because of the freedom with which you have been endowed to engage in those acts that mortals pursue. Instead, you ought to be diligent in what you also think becomes you because you have been called in the hope of immortality by which you have participation in true freedom.” In some way he seemed to contradict himself because he said they were free and yet shut them out from a particular kind of conduct that would again put them under the law for a different reason, a conduct that he had clearly pronounced to be the work of slaves earlier in the letter. For this reason: 5:13c but through love become slaves to one another.

[95] In another way someone does not sin when he keeps love unimpaired. For whoever is like this not only prevents himself

from harming others but is also compelled to do good. Nor is he ever displeased to be the slave of someone he loves if custom does not exact this, because he acts without being compelled by the law’s necessity. ‘Thus, trusting in the steadfastness of love that excludes all dispute, Paul did not hesitate to put down “being slaves to one another,” even though he knew it was quite contrary to freedom. For all freedom submits to this slavery freely,

because it 1s not the custom for people to bear under pressure the subservience of those who love them whenever they are slaves

of one another. But they are then made small-minded when they plainly accomplish the work of slavery against their own inclination. Then, to explain the work of love more fully, he says: 5:14 For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.”

“The purpose of the entire law (he says) is succinctly fulfilled in this, for the commandments not to murder and not to commit adultery or theft and whatever is like them are ones that customarily prohibit harm from being done to others. ‘The law, however, prohibits these deeds by threats and terrors, nor is it easily able to correct those who submit themselves to it. But love accomplishes this with complete delight and ease and with full urgency. For who would ever allow himself to harm someone he plainly loved to the greatest degree? Rather, he would bestow upon him goods as much as he was capable of giving in his eagerness to pursue the law

146 AD GALATAS re? sed et bona illi praestare pro uirium suarum possibilitate, pro quo amicitiae legem adcelerat. sic et illos qui non sunt sub lege, possibile est illa quae legis sunt implere. caritas enim non ex lege impleri solet, sed solo anim arbitrio. hanc autem sequitur neces5 sarie, ut legis impleat uoluntatem. maxime autem uos caritatis decet implere legem, qui futuram illam et inmortalem uitam expectatis, quando inuiolata in uobis caritatis custodita fuerit lex, nihil existente in rebus humanis quod eam ultra soluere possit.’ multis in locis manifestus est apostolus et propemodum in omnibus :o locis multam exhortationem faciens super caritatem, eo quod scit omnia bona continere; et quod excepta hac nihil ex illis quae conueniunt umquam fieri posse. hac uero permanente inlibata, facile est et illa ferre quae dura esse uidentur. et hoc in loco non solum propter exhortationis utilitatem, sed et propter praesentium, 15 euidenter ad ista exisse uidetur; eo quod apud Galatas, quibus ita fuerat persuasum ab illis qui ex circumcisione erant ad legis accedere custodiam, ut et carnis susciperent circumcisionem, schismata uero inter hos et non leues hinc adnascebantur contentiones, ab illis uel maxime qui nullam transductionem fidei fuerant perpes20 Si. qui non ratione quadam aut exhortatione illos qui auersi fuerant cum debita modestia corrigere properabant, sed uehementer in illos insurgebant, insultantes illis eo quod et a ueritate fuerant extorres effecti. necessarie ergo et propter hanc causam etiam caritatis explicare poterat rationem; eo quod ad omnem correctionem 2, uirtutum necessaria sit caritas, et maxime in praesenti negotio illis conueniens. unde adicit: st autem in inuicem uos mordetts et consumitis, uidete ne ab inuicem consumaminti.

nociuitatem ualde et aperte in his contentionibus ostendit. ap30 +«tissime etiam uerborum est abusus ordinem, ne ista talia insuadibilia esse uiderentur, quae ab ordine dictorum nullo modo fieri possunt. nam deuorare in inuicem et consumi inpossibile est, quantum ad homines uidetur. quod apte composuit, dicens in praecedentibus, mordetis. nam morderi interea res patitur. et quia 4 implere C (corr) 6 quaeH 8 _ possetC* 10 multaexortationeH 11 hanc (aft. scit)addH || illtuusH 19 max. uelquiH 22 inillisC*H 24 poteratom H 25 inpraesenteC* 27 abuicemC* 2g _ ualde et aperte in his cont. nociuitatem ost. H nocibilitatem ualde, &c. C (corr.) 30 ordine C

(corr.) 31 quodC

LETTER TO THE GALATIANS 147 of triendship. In this way it is possible for those who are not under the law to fulfill the law’s requirements. For love is customarily fulfilled not by the law but only by the judgment of the soul. But fulfilling what the law wills is the necessary consequence of love. And it 1s especially fitting for you to fulfill the law of love because you [96] await that future and immortal life when you will keep the law of love inviolate, since there will be nothing in human affairs capable any longer of breaking it.” In many passages the apostle explained love, and in almost all of them he gives abundant exhortation about it, because he knows that it includes all good things

and that without it nothing that 1s right can be done. And when love remains unimpaired, it is plainly easy to bear what is hard to endure. In this passage he plainly digressed not only because of the usefulness of the exhortation but also because of the present circumstances. Among the Galatians divisions and no small disputes were arising between those whom the people from the circumcision had so persuaded to agree to keep the law that they accepted the circumcision of the flesh and those who as much as possible had tolerated no betrayal of the faith. Some were eager to reform those who had turned away, but not with any good argument or exhortation and without due restraint. Instead, they were rising

up against them violently, insulting them because they had been banished from the truth. Therefore, Paul was necessarily able to explain the purpose of love also for this reason, because love is necessary for full guidance toward the virtues and was especially suitable for them in the present situation. Thus, he adds: 5:15 But if you bite and consume one another, take care that you are not consumed by one another.

He vigorously and openly demonstrated the harm in these disputes. And quite appropriately he employed an ordering of his words lest such statements should appear unpersuasive because they could in no way be derived from the order of the words. For to devour one another and be consumed [97] is impossible so far as human beings are concerned. He appropriately composed

148 AD GALATAS morsum solet sequi esca et consumi (illud autem quod manducatur, necessario et consumitur et expenditur), non [autem] de homine id fieri solet; ergo primum illud posuit, quod fier1 poterat. deinde coniunxit illa quae de ordine quodam naturaliter fieri pote5s rant, ut ex dictorum ordine etiam illa quae dixerat necessario confirmaret, et quod uidebatur in illis esse insuadibile dictorum subterfugere uideretur iactantiam. uult autem dicere quoniam tsi uolueritis aduersus alteru- et wéAdrete TedG KAANAOV|SY OSTA Otrum sic pertinaciter contende- Aovetxetv dvevddTa For this reason he first shows the great size of the letters and then adds: 45 Swete points out that Chrysostom disagrees with this interpretation and understands the large letters to be a reference to his “formless” style. ‘Theodoret mentions both interpretations.

164 AD GALATAS quicumque uolunt placere in carne, hi cogunt uos circumcidi, tantum ne crucis Christi persecutionem patiantur.

‘qui uolunt (inquit) secundum praesentem hanc uitam placere aduersariis pietatis, (ut dicat ludaeis) ita ut persecutionem non 5 patiantur propter Christum, ista facere adnituntur.’ et quia ualde erat graue ut infidelium gratia talia facerent, 1psi simulantes se fidem tenere, ut ne uideatur a se 1d confinxisse, properat confirmare illud quod dixit: nec enim hi qui circumcisi sunt psi legem custodiunt; sed uolunt uos 10 «6clrcumeidi, ut in uestra carne glorientur.

‘quoniam multa legis praecepta praeuaricant manifestum est. nec enim sacrificia implent, quae definitis in lege tribus temporibus annue in Hierosolimis adscendere adcelerant, secundum legis praeceptum. alia etiam plurima quis eos praeuaricantes inue15 niet, modo si diligenter considerare uoluerit. itaque si affectu legis circumcisionem simulant tenere, id erga legis ostendant custodiam. siautem legem praeuaricare indiscrete adcelerant, quemadmodum uos circumcisionem suscipere suadent? euidens est quoniam in ablatione carnis uestrae gloriam sibi apud homines con20 locare deproperant, ut ab aduersariis, quasi familiares quidam legis existentes, nullam persecutionem patiantur.’ sufficienter uero ostendens illos non affectu legis ista agere, e contrario sua illis contrasistit cum ualida et nimis compendiosa probatione: mihi autem absit glonian, nistin cruce domini nostri Lesu Christi; 2, per quem mili mundus crucifixus est, et ego mundo.

bene posuit, absit; quia qui deuotat se, ne aliquando in aliud aliquid magnum sapiat cupit. ‘sed haec (inquit) mihi semper dignum gloriae reputari, id est, crucem Christi, per quem mihi praesens mundus uidetur esse mortuus, dum animo iam illa quae fu30 tura sunt considero. nam et ego praesenti uitae sum emortuus, in illis iam me conuersare existimans.’ et quidem hoc ad praesens; nunc uero ad illa quae inquiruntur:

1 eos (foruos)C* 7 idaseH | confix. C [confinx. contec. Pitra] 13 annuaC 26 inomC(corr.) 29 tamomH 30 mundo (foruitae)H 31 illius C* Hilla C (corr.) || conuersari C (corr.)

LETTER TO THE GALATIANS 165 6:12 Those who want to be pleasing in the flesh, these are compelling you to be circumcised—only that they may not be persecuted for the cross of Christ.

“Those who want (he says) in this present life to please the opponents of true religion (he means the Jews) strive to do this so that they may not suffer persecution on account of Christ.” And because it was an extremely serious matter that they were doing

such things for the sake of the unbelievers, pretending that they were keeping faith with them, Paul is eager to confirm what he has said, so that he may not seem to have fabricated it by himself: [108] 6:13 Even those who have been circumcised do not themselves

keep the law, but they want you to be circumcised so that they may boast about your flesh. “It is obvious that they transgress many of the law’s commandments. For they do not even accomplish the sacrifices that require the ascent to Jerusalem at the three times in the year fixed by the law according to the law’s commandment. Anyone will find them transgressing 1n a great many other ways, if he is only willing to

make a careful examination. And so if they pretend to keep circumcision because of their affection for the law, they do demonstrate the keeping of the law in this respect. But if they promote the transgression of the law in other respects, how is it that they are persuading you to accept circumcision? It is clear that by cutting off your flesh they are eager to gain praise from human beings

so that they may suffer no persecution from their opponents, as though they belong to the family of the law.” Indeed, by suffciently demonstrating that what they did was not motivated by their affection for the law, he opposed and contrasted his position to theirs with a proof valid and quite succinct: 6:14 And far be it from me to boast of anything except the cross of our Lord Jesus Christ, through whom the world has been crucified to me, and I to the world. He rightly put down far be it, because he is devoted to his desire

never to think highly of anything else. “But this (he says) I always think worthy of my boast, that is, the cross of Christ by whom the

present world seems dead to me, while with my mind I already contemplate what is yet to be. For I have died to the present life, supposing myself already living my life in those good things to come.” So much for the moment, but now he speaks of the questions being raised:

166 AD GALATAS nec enim circumcisio aliquid ualet neque praeputium, sed noua creatura.

‘Christo enim omnia renouante per suum aduentum, omnis status praesens iam uidetur esse solutus; ita ut nec aliquem locum 5 possit habere examen circumcisionis et praeputil. quae enim et fieri poterit discretio in inmortali natura? ad illa igitur inspicio: illam ego incorruptibilitatem et inmortalitatem quae tunc erit considero, quando et omnium illorum quae in lege sperantur erit re-

nouatio. haec enim nobis Christus per suam prouidit crucem; in 10 qua etiam magna semper superopto, non illam ignobilitatem quae uidetur erubesci, sed illa lucra quae exinde adnascuntur considerans.’ et confidens magnitudini rerum, adicit: et quicumque regulam hanc sectantur, pax super tllos et misericordia, et super Israel Det.

15 Tut dicat quoniam ‘omnes iva ele OTe TaVTES OF KATA TADquotquot secundum ista propo- tx mooyenuévo. tuyy&vovew TeV situm habent, illabonafruantur map’ adtod xar@v' thy wev Elonvny quae ab eo sunt.’ ‘pacem’ qui- scimo@v, @¢ &v TétTe THONG AvOUE-

dem dicens, eo quodtuncomnis vyy dtactacems TO 8é Eeoc, Ered?

20 dissensio dissoluetur et omnis gAavOpwria &ravta Hulv ta Teds tristitia tunc erit exclusa. ‘mi- abtod mpocyivetar ayald. Suorov sericordiam’ autem dixit, quo- 98€ éotw TO ydolc buiv nal Elonyn, niam tunc nobis omnia bonatri- é7et wyde duapéper TO Zreog THs ya-

buentur sola eius misericordia. tto¢. 25 simile autem est illi diction: et illud quod dixit: gratia uobis et pax, quod et in omnibus anteponit epistolis; eo quod nec aliquam habet differentiam secun30 dum significationem misericordia a gratia.* optima autem omnibus est facta adiectio: de cetero laborem mihi nemo adhibeat; ego enim stigmata domint 1 in Christo enim Iesu (bef. nec enim) addC H_ || enim2° omC (corr) 5

etsi (for et)H 10 quia(aft. qua)addH 14 etsuperIsraelomH 15° sq. Coisl. 204, f. 46 a [Cr. vi. 93] Qe0d@e0v (om. Cr.). kAAog SE Ode Aéyeu" nat Scor

¢ “lwkv-

mis temporibus Ephesi acces- vg tovg votépovg yedvoug m9’ 20 Sit; uixit enim usque ad tem- ’Eqeotowg éyéveto, drayevduevoc pora T'raianiimperatorisatem- é&ypr tdv Toatavod tod Bacrréwc poribus Neronis incipiens. a xatpdv, amd tv Népwvos co&duequo Nerone Paulus ob pietatis voc, ao’ ob Tatarog anetunby, thy praedicationem capitalem uide- xepadrhy xat 6 “lovdatxds méAcwog

2s tur subiisse sententiam, quan- doyny edéEato. éxt todtov yao dy do contigit et ludaicum bellum ‘tod modéuov mavtag usv dvaympysumpsisse principium. hoc igi- oat tovg amootdéAous tH “lovdatac

tur bello omnes apostoli a Iu- éyéveto: tote 5é xal "Iwa&vye sic daea discesserunt; quod bellum thy “Eqgecov yevéuevog SdtetéAecev

30 Magnum existens multis malis én’ adtis, &yor tév Toaiavod draludaeos adfecisse uidetur. tunc yeyovas a> pny xarodv. ITatroc ergo Iohannes Ephesi accessit, 98 o0d& teOexuévoc adtode émuotéA-

et commoratus est in ea; usque Awy oaivetan xatarumcdver 5 Tiad tempus etenim Traiani in wud@eov peta todto émotathoovta 1 tam(forut)H 2-3 aChr. aduentum C* H ad, &c. C(corr.) 4 hoc autem estC 7 sq. Coisl. 204, f. 47 b [Cr. vi 97, Fr. 130] Oed8wpoc 3é prow: érHAOev,

%.7.A. 13 uideturH 23 颒 od is suggested by Fr.; cod., Cr.,asintext. 24 praedicationeH 25 subisseH 31 1d fecisse C* H afflixisse C (corr.)

LETTER TO THE EPHESIANS 175 doctrinal discussions. Therefore, the setting of the letter, if we may speak succinctly, is as follows: the teaching of those good things plainly bestowed on us by Christ’s coming and expounded in the form of a thanksgiving is the proof of the doctrines, while it also unfolds the exhortation of what pertains to virtue.

[115] *But the greatest asto- The greatest astonishment has nishment has come upon me come upon me because of those from those who have said* who have said that blessed Paul gave special praise to the faith of the Ephesians for this reason, namely, to show how he accepted the tradition of those teachings that John the Evangelist had given them long ago. For they seem to have made this assertion only by conjecture,

because that most blessed John is said to have been with the Ephesians. They supposed {that he was the same one who _ that blessed John the Evangelist

first handed over to them the first handed over to the Ephefaith in Christ, though they did sians the account of true re-

not take note of the fact that ligion. For they did not unJohn came to Ephesus much la- derstand that John was with ter. For he lived to the time of the Ephesians at a later time, the emperor Trajan, beginning since he lived up to the time of with the time of Nero. It was the emperor Trajan, beginning by this Nero that Paul plainly from Nero, by whom Paul was suffered capital punishment be- beheaded and in whose time the cause he preached the true reli- Jewish war had its beginning.

gion, and this was at the same For at the time of this war it time that the Jewish war took came about that all the apostles

its beginning. Thus, in this war withdrew from Judea. | all the apostles fled from Judea

because once [116] this great war took place, it plainly afflic-

ted the Jews with many evils.

Therefore, it was at that time And it was at that time that that John went to Ephesus and John went to Ephesus and dwelt dwelt there, for he plainly dwelt there up to the time of Trajan,

in this city up to the time of as | have said. But Paul apTrajan, as we have just said. pears to have sent them the letBut Paul wrote them this letter ter when he had not seen them. at a time when he had not yet seen them. Afterwards, when Afterwards, once he had appa-

176 AD EPHESIOS hac ciuitate uisus est commo- Ty 7x9 adTOIS ExxAyola, yeyovac rasse, sicut et superius diximus. dy map’ adtotc ac eixdc.

Paulus uero hanc epistolam scripsit ad eos illo tempore quo

s adhuc non uiderat eos. reliquit autem ‘T'imotheum post hoc ut curam ecclesiae eorum adhibe-

ret; qui iam et fuerat apud illos.*

ro cuiet scribit, adsignans qui et qualis et quemadmodum in ecclesiasticum debeat creari ministerium; quemadmodum autem et erga uiduas dispensationem implere debeat. instruit eum simul et de ceteris omnibus, sicut et ex ipsa est euidenter discernere epistola. Tquis autem sic fatuus qui exi- tio dé obtm>¢ HALBLOg Har’ av oin-

rs stimet, praesente Iohanne, Ti- O%vae bt. mapdvtog "lwavwov Tr6motheum relictum fuisse ad ec- OQeov éxt tH thy ExxAnotav olxoclesiarum dispensationem, uel vouety xareAlumavev; Et. xxl TOvisdem fuisse praepositum? sed to mpbc¢ tote elonuévorg AoytCeoOar

et illud necessario reputari co- yo%, 20 nueniens est, quoniam* beatus Paulus bis Romae accessit regnante Nerone. et primum quidem adpellans Festum apud Iudaeam, dum ille in gratiam [udaeorum eundem Hierosolimis mittere uellet, sicque Romae in uinculis ductus, inde iudicio Neronis liberatus, securus abire ius2s sus est. duobus uero annis commoratus Romae, exinde egressus, multis pietatis doctrinam praedicasse uisus est. secunda uero uice Romam accedens, dum illo adhuc moraretur; contigit ut sententia Neronis ob praedicationem pietatis capite puniretur. tEphesios autem uidit multum @¢ Eqectoug élekoato morAA@ T06-

30 antequam Romaeab Iudaeadu- ‘tepov } ext thy ‘Poyuny and tie ceretur (quod ex libro Actuum “lovdatag d&vayOHvar 6rws, wo ev apostolorum discere quis eui- tatc Hpa&eow t&v dmoatéAwy wadenter poterit), quandoetiamet Oo: &y tig capéaotepov’ Hote gatceter1 apostoli adhuc in Iudaea_ vecOar avdrov mavtaydQev moAA@

33 commorabantur. igitur adparet modtepov tig “Iwavvov draterbyc eum omni ex parte multo ante tadta yeapovta medg avtous. 1 uita(forcivitate)H 15 praesentem IohannemC*H 1g reputareC 22 gratiaC* H 28 praedicationeH 31 quoC*

LETTER TO THE EPHESIANS 177 he had already been with them, rently been with them, he left he left ‘Timothy to take charge ‘Timothy to take charge of their

of their church.*> church.

And Paul writes to Timothy, setting down what person and of what character a minister should be and how appointment should be made for the church’s ministry, and as well how he ought to carry out the superintendence of widows. At the same time, he instructs him about everything else, as is obviously seen in that letter. TAnd who would be so foolishas And who would be so foolish to suppose that if John had been as to suppose that if John had present, Timothy would have _ been present, he would have left been left to manage the affairs ‘Timothy to manage the church? of the church or to have been Moreover, it is necessary to take

put in charge of them? But it into consideration this fact in is necessarily right to take into addition to what has been said, consideration the fact that*

blessed Paul went to Rome twice during the reign of Nero. Indeed, he first appealed to Festus in Judea [to send him to Rome], while [117] Festus wanted to send him to Jerusalem as a favor to

the Jews.° Thus, he was taken to Rome in chains and was there freed by Nero’s judgment and ordered to depart in safety. For two years he dwelt at Rome and then seems to have left and preached the teaching of true religion to many. But he came to Rome a second time, and while he was still dwelling there, it came about that he received capital punishment by Nero’s sentence because of his preaching of the true religion. yAnd he saw the Ephesianslong namely, that he saw the Ephebefore he was taken to Rome sians long before he was taken from Judea (which anyone can to Rome from Judea, as anyone clearly learn from the Acts of can more clearly learn from the the Apostles), at the time when Acts of the Apostles. As a re-

the other apostles were still sult, it is evident from all sides dwelling in Judea. Therefore, that he wrote this to them long it is evident from all sides that before John’s stay there. >For Paul’s first visit to Ephesus see Acts 18:19. The reference to Timothy

depends upon 1 Tim 1:3. See the introduction for the puzzles created by Theodore’s view. °See Acts 25:1-12.

178 AD EPHESIOS hanc epistolam Ephesiis scripsisse quam lohannes illo commoratus.* et haec contemplatione cautelae doctrinae dicta sunt a nobis, ut ne 5s quis absolute sensus diuinarum scripturarum fortuitu existimet accipiendos. intendi autem ulterius debet interpretationi quae per partes fit, ex quibus possibile est nos apostolici intellectus prudentiam perspicere, quod uel maxime plus omnibus necessarium esse conuenit. his autem obsistit nihil neque ullam adiectionem facit ro aut minorationem, utrum Iohannes beatus euangelista Ephesiis uideatur ante eius litteras fidem tradidisse, utrum alter aliquis sit, qui Ephesios ad Christi adduxit credulitatem. tantum uero adicere dictis uolo quoniam multam difficultatem ipsa epistola etiam in uerbis habere uideatur, ita ut interpretare eam uolenti, non faci1s le sit manifestum eius facere sensum. hac de causa optimum esse arbitratus sum non solum omnem interpretationem exponere uerborum, sed et ipsa obscura uerba interpretare, ubi id fieri res exigit. sic enim perspicuum erit omni uolenti discutere hanc scripturam, quo possit intellectus apostolici sensus perspicuus haber; 20 quod et praehonorabilius omnibus esse existimo et opto id euenire, Si tamen id contigerit nobis per diuinam gratiam posse proueniri, ut euldenter sensum apostolicum cunctis uolentibus legere publicemus. Paulus apostolus Iesu Christi per uoluntatem Det, sanctts omnibus 2s qui sunt Ephesi et fidelibus in Christo Iesu: gratia uobis et pax a Deo patre nostro et domino Iesu Christo. Tin his et quidem secundum év toUTW xaTta TO clwOds adtTH consuetudinem suam epistolae tio émotoAyns thy TeOYEADTY ovvpraefationem consummasse ui- emépavev' mapamAnordy tL TH THO 30 detur, simile aliquid faciens il- uty ouvyleta mordv" ao S6tav Emtolius consuetudinis quaeestapud ‘téAdovtes AEvouey, “6 Setva tH Setve

nos; cum enim nos scribere uo- yatoety.’ 1 EphesisC*H 3. esset (aft commor.) add C (corr.) 4 contemplationem

C*H 5 esse (aft exist) addC 6 peromH* 12 ad Chr. omH 12-13 adiecere C* 13 ipsaepstC ipse post H (for ipsaepistola) 14 interpretari C

17 interpretari C (corr) 19 habere C* 21 contingerit C* || per om H 23 EXPLICIT ARGUMENTUM [ + EPHESIORUM EPISTOLAE C| INCIPIT EPISTOLA EORUNDEM EPHESIORUM (aft publicemus) add C H 27 sq. Coisl. 204,

f.47 b-48 a[Cr. vi. roo]. 28 hanc (for suam) C

LETTER TO THE EPHESIANS 179 he wrote this letter to the Ephe-

sians long before John dwelt there.* We have said this for the sake of accuracy,’ so that no one might suppose the meaning of the divine scriptures should be accepted without reference to the occasion and historical connection.® But

still more attention must be paid to a detailed interpretation by which it is possible for us to discern the wisdom of the apostle’s meaning. It is right that this should be necessary to the greatest possible extent in all cases. And nothing stands in the way of this,

nor [118] does it add or detract anything whether blessed John the Evangelist may seem to have handed down the faith to the Ephesians before Paul’s letter or whether it was someone else who

brought the Ephesians to their belief in Christ. But I only want to add to what I have said that this letter plainly also poses great difficulty in its language, so that it is not easy for someone who wishes to interpret it to make its meaning clear. For this reason I have thought it best not only to supply a general interpretation but also to explain the obscure words where the text requires me to do this. For in this way it will be clear to everyone who wants to analyze this scripture how the meaning of the apostle’s understanding can be kept clear. I think this is to be honored before everything else, and I pray that it will result in our making clearly and generally known the apostle’s meaning to all who are willing to read the commentary, provided at any rate that we may have the good fortune to be prospered by divine grace. 1:1-—2 Paul, an apostle of fesus Christ by the will of God, to all the

saints who are in Ephesus and to the faithful in Christ Fesus: Grace to you and peace from God our Father and the Lord Fesus Christ.

{By these words, as is his cu- By this, as is his custom, he stom, he plainly completed the completed the salutation of the salutation of the letter, doing so- letter, doing what is similar to mething similar to our custom, our custom, since when writing for when we want to write a let- a letter we say, “such a one to ter, we say, “this person to that sucha one, greetings.” 7Swete (1:117) suggests this translation of contemplatione cautelae and points out that “the phrase appears to be almost confined to the writings of jurists and legal documents.” $ Again, Swete (1:117) suggests this translation of absolute (perhaps including fortuitu). Literally, we could translate “accepted not simply and accidentally.”

180 AD EPHESIOS lumus, dicimus: ‘ille illi salutem’.* Christi autem apostolum seipsum iure pronuntiat, utpote illam bonitatem quae ex aduentu Christi accedit docere illos praesenti-

s bus adproperans scriptis. jadiecit autem, per uoluntatem roocéOyxev S8& TO dtd PEdrjjuatoc Dei, simul connectens utrum- @eo0d, buov te cvvdemv adtTa O¢ que, ita ut nihil discretum ne- pndéev diaxexotoOat unde ameondoque scissum esse uideatur ab il- @at Soxetvy tod Deod ta&v dia tod

ro lis quae Dei sunt illorum quae Xototod yevouévwv’ buov dé xat per Christum effecta sunt; si- 16 tH>¢ a&mootoAys Zovyov avayxatd-

mul autem et apostolatus sul tatov éautG mavtayd0ev derxvuc opus necessarium sibi undique 7Any ye dh St. obvtoMov THY Te0-

ostendit. uerumtamen quoniam ypagyy eorjoato, ts COmpendiosam praefationem litterarum fecisse uidetur* (et quidem cum in multis epistolis consequentia suorum scriptorum ipso argumento aliqua interiecisse uideatur cum praefatione scripturae, ita ut ex hoc saepe prolongaret praefationem—hoc au20 tem uiderit quis in epistolis quas uel ad Romanos, uel ad Galatas maxime scripsit—sed hoc 1n loco compendiose prosecutus est) Tconsequenter et hoc proposi- xataddAnrws xal todto tH mooBécer tione suorum faciens uerborum.* tod Adyou moLdy.

memores enim sumus et in argumento ipso dixisse, quoniam 2s tpropositum habet aduentus mpdxerta yao adtTa tH¢ TOD XeroChristi utilitatem sub specie ‘tod mapovotag TO M@~pEAMOV ElTtEty

gratiarum actionis compendio- év evyapratiag cider cuvtdume, ovx se dicere; non sicut in illa epi- a6 émt tig modo “Pwuatoug e&eestola quam ad Romanos scrip- yaotuxmtepov xal eta TOD 77006

30 Sit, quam et cum multa edi- tov¢ évavttoucg Adyov.

dit cautela, aduersariorum simul retundens obiectiones.* consummans uero praesentis epistolae praescriptionem, 1n his statim adicit, propositum suum explanare cupiens: 35 benedictus Deus et Pater domini nostri Iesu Chnistz. 4 acciditH 5 deproperansH 1o illa (forillorum) C H:txtg 12 = apostolusH 13 mahv ye Set cod.; so Cr., adding: “sic. voetv aut simile uerbum

excidit.” 17 consequentem H 25 aduentum H_ 33. haec (for in his) C (corr.)

LETTER TO THE EPHESIANS 181 person, greetings.’* [119] And he rightfully proclaims himself an apostle of Christ, since he was eager in the present letter to teach them about the kindness that drew near because of Christ’s coming.

TAnd he added by the will of And he added by the will of God, binding both expressions God, binding both expressions

together at the same time so together at the same time so that there would seem to be no_ that there would seem to be no distinction or division between distinction or division between what belongs to God and what what belongs to God and what

was brought about by Christ. came to pass through Christ. And at the same time he also de- And atthe same time he also de-

monstrated in all respects that monstrated in all respects that his work as an apostle was most his work as an apostle was most

necessary for him. Neverthe- necessary for him. Nevertheless, he plainly made the saluta- less, he made the salutation suc-

tion of the letter succinct,* cinct, (to be sure, in many of his letters he plainly inserted in his salutation some statements appropriate to the argument of his writings, so that because of this he would often lengthen the salutation—one may see this especially in the letters he wrote to the Romans or to the Galatians—yet in this passage he took a succinct approach),

{doing this in accordance with doing this in accordance with the argument he would make.* the argument he would make. For we are mindful of having said in our account of the setting that

twhat he proposes is to speak For what he proposes is to succinctly of the benefit of speak succinctly of the benefit Christ’s coming in the form of of Christ’s coming in the form a thanksgiving—not as in the ofa thanksgiving—not as in the letter he wrote to the Romans, letter to the Romans in greawhich he composed with much ter detail and with an argument care, at the same time blunting against the opposing parties. the charges of the opposing parties.*

But when he has completed [120] the salutation of the present letter, since he wishes to make what he proposes evident, he immediately adds: 1:3a Blessed be the God and Father of our Lord Fesus Chnist,

182 AD EPHESIOS quoniam gratiarum actionis—ita ut statim et a primordio uldeatur illud expedire quod diximus—quoniam sub specie gratiarum actionis illorum bonorum quae nobis praestita sunt a Christo faciat doctrinam. ‘benedicere’ enim dicitur laudare, extollere, bo-

5 na narrare. Tquod enim dixit: benedictus, +6 ebdoyntos dvtt tod ‘érrawvetoDon hoc est, ‘laudari et demirari di- xat QavudCecBat &&t0¢°" TO wéevTor

gnus.’ nam quod dixit: Deus 6 @Bedc¢ xai natye tod xvoiov et Pater domini nostri Iesu Chri- judy “Inoot Xovorod Sivato ev 10 Sti poterat equidem et separatim xat dinonuévws AéyeoOa, tv’ H 7d dici, ut sit illud quod dixit Deus wév Oed¢ xata Siatipeow a&roAdTWS

separatim. continuata uox eui- voovuevov, TO 5é matHo xa’ EavTd. dens est, et absolute praestat in-

tellectum,* t5 sicut et illud quod scriptum est: et fecit Deus; et dixit Deus; et si qua huiusmodi sunt. jnam Pater secundum se in ei dé tig adtd émiouumTAgxKet oLAOChristo accipitur. si quis uero vetxoln woav xal tod Peds xat tod illud connectere fuerit adnisus, matzo éxt tod mpoowrov vosioOa 20 ita ut et Deus et Pater erga per- égetAovtog tod Xprotot, ovdé mod¢ sonam intellegi debeat Christi, todto uaxyoueia. neque in hoc litigamus.* alioquin et Deus pater adsumpti aptissime diceretur, utpote et homine illo existente per naturam. quoniam autem de hoc disputat 2; per omnes sermones dogmaticos illos qui in hac sunt epistola, id poterit euidenter ostendi. deinde dicit et pro quibus sit benedictus:

1 actionesC H 3 praestitaestH 6 Coisl. 204,f.49 b[Cr. vi. 104. Fr. 131] Oeddwpoc 36 pyow tO evAoy. x.7.A. 7 Deus (aft. bened.) addH || laudare CH g Sbvatar to wey (sic) cod., Sbvarat vO pév Cr.; Fr. asin text. 15. et

dixit D. et fecitD. H 23 consumptiH || dicereC H 23-24 hominem illum existentem C H

LETTER TO THE EPHESIANS 183 This is because he 1s giving thanks—so that immediately and from the beginning he may be seen to work out what we have said—since it is in the form of a thanksgiving that he gives his teaching about those good things Christ has bestowed on us. For’ by “bless” is meant praise, extol, tell of good things. TWhen he said blessed, he meant Blessed means “worthy of being

“worthy of being praised and praised and admired.” ‘The admired.” Indeed, when he phrase the God and Father of said the God and Father of our our Lord Jesus Christ can also be Lord Jesus Christ, it could even read as separate statements, so

have been understood as se- that God would be understood parate statements, so that God separately and unconditionally, might be taken by itself. It is and Father by itself. clear that the expression can be a sentence and supplies a meaning by itself,*? just as it is written: and God made, and God said, and other verses like this.

[121] tFor Father by itself is But if someone were to contend

to be referred to Christ. But that a connection is made, as if someone were to insist on a though both God and Father connection so that both Godand should be understood to refer Father should be understood to to Christ’s person, we do not refer to Christ’s person, we do quarrel with this. not quarrel with this.* In any case, God would quite appropriately be called the Father of

the assumed Man, even though he was a human by nature. And it could clearly be demonstrated that he argues about this in all the doctrinal discussions in this letter.*° ‘Then he speaks of those things for which God 1s blessed: The idea, at least in the Latin translation, seems to be that “blessed be God” forms a complete sentence and that “God” can be understood apart from

“Father.” See Swete’s note, 1:120. ‘The issue is whether or not we should understand “God and Father” to mean simply God the Father, that is, the first person of the Trinity rather than the single essence of God. *°“God the Father,” as a reference to the first person of the Trinity, would

more clearly refer to the eternal generation of the Word. Here, however, Theodore understands “our Lord Jesus Christ” to refer to—or at least to include—the assumed Man. Presumably, God as Father is the Father of the assumed Man by grace and because of the union of the divine Son with the Man. Theodore more clearly expresses his understanding in commenting on 1:17Aa.

184 AD EPHESIOS qui benedixit nos in omni benedictione spiritali in caelestibus in Christo.

nostra benedictio quae fit in Deo, confessio sola est illorum bonorum quae nobis praestita sunt ab eo. nam illa benedictio quae

5 a Deo fit, in nobis opere impletur, pro quibus nos suis beneficiis sublimans demirationi exhibet dignos. dignus ergo est ut et dem1retur a nobis, et ut gratiarum illi referamus actiones; quoniam sic nos gloriosos, sua in nos conferens bona, efficere est dignatus, om-

ne nobis bonum spiritale donans per illam dispensationem quam ro per Christum misisse uidetur. hoc enim dicit in Chnsto. nam quod dixit: 1 caelestibus; hoc est, ‘quae in caelo morantes participabimus.’ dixit namque futura illa bona—resurrectionem, inquio, et illam quae tunc erit inmortalitatem; et quod iam ultra peccare non

, poterimus, sed inuertibiles permanebimus in bonis. in caelo enim 1s COnuersantes, ista tunc expectamus adesse nobis per Spiritus gratiam. sicut enim in epistola illa quam scripsit ad Corinthios super resurrectionem disputans dixisse uidetur quoniam corpus nostrum ‘seminatur quidem in corruptione et ignobilitate et infirmitate; surget autem in incorruptela et honore et uirtute;’ adiecit: se20 minatur corpus animale, surget corpus spiritale, in illum cuncta coadunans, id est, Spiritum ex quo omnia nobis ista aderunt. unde et hoc in loco, 7n omni benedictione dicens, spiritali adiecit, ad ostensionem quia omnia nobis bona aderunt tunc per Spiritum.

et quoniam magna erunt tam illa quae promissa sunt quam 25 quae expectantur, uidebatur autem ipsa nouitas rerum mentem turbare, quapropter non ante multum temporis tanta nobis donasset, sed neque dixisset aperte quae sunt illae spiritales benedictiones; simul etiam de nouitate satisfaciens et benedictiones ipsas manifestius explanans, adiecit: 30 sicut elegit nos in ipso ante constitutionem mundi, esse nos sanctos et immaculatos coram eo.

‘olim (inquit) et ante mundi totius fabricam hanc fecerat dispensationem, secundum suam praescientiam, segregans nos in

5 opereoml 6. exibit dignos C exibet d. H exbibet dignus C (corr.) 8 nos (bef. glor.)om H 11 qui(forquae)CH quam/ 11-12 participauimusC 12

inquoC H 19 autemomH 20-21 adunans H* 27-28 _ bened. spir. H 33 praesentiam H

LETTER TO THE EPHESIANS 185 1:3b who has blessed us in Christ with every spiritual blessing in the heavenly,

Our blessing that takes place in God is only the acknowledgement of those good things he has bestowed on us. For the blessing that takes place by God is completed in us by what we do, in return for which he lifts us up by his favors and shows us worthy of admiration. Therefore, it is right that we should admire him and return thanks to him, since he has seen fit to make us glorious by conferring his own good things on us, giving us every spiritual good by the dispensation he plainly sent in Christ. For he speaks of this as in Christ. When he said in the heavenly, he meant “those things [122] we shall share when we dwell in heaven.” For he meant those good things to come—I mean the resurrection and the immortality that will come to be at that time and that we shall no longer be able to sin but shall remain steadfast in good things. For by living our lives in heaven"* by the grace of the Spirit, we await the time of their presence in us. It 1s just as he plainly said in the letter he wrote to the Corinthians in his argument about the resurrection (1 Cor 15:42—-44): our body “is indeed sown in corruption and dishonor and weakness, but it will rise in incorruption and honor and power.” And he added zt is sown a physical body, it 1s ratsed

a spiritual body, joining all this to him, that is, to the Spirit from whom all those things will be present to us. For this reason in this passage when he says with every blessing, he added spiritual to demonstrate that all good things will then be present to us through the Spirit. And since what has been promised will be as great as what is looked forward to, the very novelty of these realities seemed to disturb his mind as to why God had not given us such great gifts long ago and had not said openly what those spiritual blessings were. Both giving an assurance about the novelty and at the same time explaining more clearly the blessings themselves, he added: 1:4a just as he chose us in him before the foundation of the world to be holy and blameless before him.*

“Long ago (he says) and before the fashioning of the entire world, he had made this dispensation by his foreknowledge, **Perhaps an echo of Phil 3:20: “our citizenship is in heaven.” "2 Note that Theodore divides the text differently than the NrRsv, taking “in love” with verse 5.

186 AD EPHESIOS Christo; ut potiti eius bona in sanctitate permaneamus perfecta, nullam maculam peccatorum ultra suscipientes; sed ut simus secundum eius probationem et decretum sine ulla culpa.’ hoc enim dicit coram eo; ut dicat, ‘ualde ab omni culpa securos.’ uere enim 5 ille est omni excusationi superior, quemcumque talem esse decreuerit Deus. nam quod dicit, elegit; id est, ‘ad hoc segregauit.’ et quod dicit, 72 ipso; Christo dicit, eo quod per eundem occasionem accepimus tantorum bonorum potiri donationem. euidens est quoniam sancti et immaculati, quales Paulus dicit, in futuro 1o saeculo per inoperationem Spiritus erimus. dixi namque et in epistola Galatarum, Tquoniam de futuris mos est il- moddnAov Oo amd THY UEAAdv-

li ea quae secundum Christum ‘twv og abt tT&v xata Xorotov sunt comprobare, eo quod et moretoOan thy adder, &te dy TOts tunc in ipsis rebus donationes te patvouévay ent ToD TOKyLATOS. perspicientur; nunc eniminpro- viv yao ev exayyerta wovov avtay missione eorum sumus tantum éoyév da mlotewes. per fidem.* deinde et quod maius est aditur:

20 in caritate praeordinans nos in filiorum adoptionem per Iesum Christum in ipsum. nam quod dicit, 1m caritate praeordinatos nos 1n filiorum adoptionem, {maiorem dictorum ostendit es- todto éxitaow eye tod mpoxetyEe-

2s se affectum duabus ex parti- vov dtyd0ev, emetreo yutv ayary bus. nam caritas praeelectione tig éxAoyig vetCwv, uel praeordinatione maior est.* electio potest etiam liberalitate quadam fieri; caritas uero insitum affectum ostendit, ex quo et magnitudo uidetur liberalitatis. 30 Tmaiusautemhorumestetillud xal 7d tho viobectas tod dylove xai quod dixit: fiiorum adoptionem, daudpove. ab illo quod dixerat: sanctos et immaculatos.*

similiter enim et hoc superiori sensui connexum esse uidetur. nam 5 illum(aft. quemc.) add C*H 5-6 decreuitH 6 adhucH 8 _ donatione Ci(corr.) g dixitCH 12. sq. Coisl. 204, f. 50a[Cr. vi. 105, Fr. 131] Oeddap06 dé Ono’ moddyAoV, %.7.A. 16-17 promissionem H 1g additurC (corr) 24 sq. Coisl. 204, f. 50 b [Cr. vi. 106, Fr. 131] 0e6dap06 5é Mya: todto, x.7.A. 26

electione C* H 34 sensu

LETTER TO THE EPHESIANS 187 separating us out in Christ so that by acquiring his good things we might remain in perfect holiness, receiving no longer any spot of sins, and so that we might be without any fault according to his determination and decree.” For this is what he means by before him, that is “quite free from fault.” For in truth whoever God should decree to be such is above all need for pardon. For when he said he chose, he meant “he separated out for this.” And when he says in him, he means Christ, because [123] by him we have received the opportunity of acquiring the gift of such great things. It is clear that, by the working of the Spirit, in the age to come we shall be holy and blameless, as Paul says. Indeed, also in commenting on the letter to the Galatians I have said’?

{that it is his custom to prove It is evident that it is his cuthe dispensation of Christ by stom to prove the dispensation the things to come, because itis of Christ by the things to come, then that they will be discerned because it is then that they will in the facts themselves, for we appear in fact, for we now have

now have only the promise of only the promise of them by

them by faith.* faith. Then what is greater is added:

1:4b-5a In love he predestined us for the adoption of sons through Fesus Christ in himself, For when he says that zn love we are predestined for the adoption of sons,

The shows that the affection ex- He emphasizes what he sets pressed in his words is grea- forth in two ways, since love is ter for two reasons. For love greater than election is greater than election or predestination. Election can come

about by some kind of generosity, but love demonstrates a deep-seated affection by which it appears greater than genero-

sity. And greater than having and the adoption of sons than said holy and blameless is his re- holy and blameless. ference to the adoption of sons.* [124] For ina similar way the adoption of sons appears connected *3See Gal 3:23 and Theodore’s comment (1:51).

188 AD EPHESIOS alterum illorum, id est, sanctos, et ut sint immaculatt, etiam sola potest gratia tribuentis ostendi. jnam filiorum adoptio propin- oixerdtntos yao &mdderEu Eyer tad-

quitatis magnam uindicat osten- ta ueytotyy.

5 sionem*, quam et omnium bonorum sequitur copia. quo enim poterit fraudari bono ille qui semel in ordinem filii fuerit factus? hoc enim uoluit dicere, quoniam elegit nos non absolute sed in canitate; et ostendit sanctos et immaculatos taciens nos—tantam nobis ad illum 10 propinquitatem donauit. optime autem memorans filiorum adoptionem, coniunxisse illis uisus est per Lesum Christum; eo quod per illum nobis regeneratio quoque et Spiritus adoptionis filiorum donatus esse uidetur. nam quod dixit im ipsum, de Deo dixit; hoc est, ‘ut eius dicatur filius.” quoniam ergo dixit: praeordinans nos in 15 filtorum adoptionem, incertum autem erat cuius diceret filios esse adoptiuos; adiecit Tin ipsum, hoc est, ‘insuiipsius,’ 76 8% eic adtdy tva adtod viol ut illius fili1 et dicamur et nun- Acyoucld te xal yonuatiGauer. cupemur.*

20 et iterum augens, illud dicit: secundum bonum placitum uoluntatis eius.

fut dicat quoniam ‘ualde pla- iva etry St. apddpa Hpecev avdcita fuerunt ei, ut ista erga nos T@ tadta meet Hua dratrodcEacOan ordinaret; et ualde uoluit in his @¢ yao év evyaptotiag mo0cyHuo2 nos participes fieri.’ sicut enim Tt. Aéywv adta, mavtaydbev adEer sola specie gratiarum actionisil- td&v yeyovétwv THY yaoLV TO WeYE-

la dicens, omni ex parte auxisse Qe. tT&v meayaTwv.

uidetur factorum gratiam magnitudine rerum.* 30 tale est et illud quod dixit: benedixit nos in omni benedictione spirital1in caelestibus, et: ut simus sancti et immaculati; et quod dixit: in filtorum adoptionem praeordinatos. antiquam fuisse Dei de his pro-

bationem ostendit, quale est illud quod dixit: praeelegit nos. adhuc autem etiam et affectum de rebus huiusmodi implens ostendit. I sanctitas C scitios (sic) H 6 enimomC 11 illiH 17 = ipsa (forin ipsum) H || sq. Coisl. 204 f. 51 a[Cr. vi. 108, Fr. 131] 0e63mp0¢6 5é pyow: tva

ely, %.T.A. 18 AcyotueOacod. andedd. 21 uoluntatemC* 28 gratia 28-29 magnitudinem C* H 30 inom H 33-34 quale—ostendit om (per homoeotel.) H* 34 impletis C

LETTER TO THE EPHESIANS 189 to his reference to “holy and blameless” (1:4).'4 For the second of the phrases, that is, holy and that they may be blameless, can be displayed only by the grace of the one bestowing it. TFor the adoption of sons as- For this has the greatest proof of serts a great proof of intimacy,* intimacy. which the abundance of all good things follows. For in what circumstances could he who had once taken his place as a son be defrauded of good? Indeed, this is what he meant, since he chose us not without qualification but 22 love. And he demonstrated this by making us holy and blameless—so great was the intimacy he gave us with himself. And quite effectively in mentioning the adoption of sons he plainly joined to these words through Jesus Christ, since it

is through him that both rebirth and the Spirit of the adoption of sons are plainly given us. Now he said the words in him of God, that is, “so as to be called his son.” ‘Therefore, since when he said predestining us for the adoption of sons, it was uncertain whose

adopted sons he meant, he added

jin him, that is, “in himself,” so And in him, so that we might that we might both be said to be_ both be said to be and be called

and be named his sons.* his sons. And again to amplify this, he says:

1:5b according to the good pleasure of his will

TTo mean that “it greatly plea- He means that it greatly pleased sed him to arrange these things him to arrange these things for for us, and he greatly willed that us, we should share in them.” For by saying this only in the form for since he says this in the form of a thanksgiving he plainly in ofa thanksgiving, in all respects

all respects amplified the grace he amplifies the grace by the by the greatness of the favors greatness of the favors done. done.* Like this is also [125] what he said (1:3b-4a): he has blessed us with every spiritual blessing in the heavenly and that we might be holy and blameless and predestined for the adoption of sons. He showed that God’s approval of this was from of old, for example, when he said he chose us before.*> Furthermore, he also showed the full measure *4'Theodore means that, just as love is greater than election, so sonship is greater than a blameless life. That is, grace is greater than our own efforts. *S Praeelegit instead of elegit, as in the citation of 1:4a above.

190 AD EPHESIOS nam quod dixit: 1 caritate, et, secundum bonum placitum uoluntatis suae, haec ostendit. omni autem ex parte augens donationum magnitudinem, consequenter adiecit: in laude gloriae gratiae etus.

5 {‘itaque dignus est pro his ote (pnolv) brée tobtwv énlaudaria nobis, etomnidemira- atvetoOat xat OavudTecOan Stixarov tione dignus haberi, pro quibus abdtov map” judy, av0’ Ov olxete

sua gratiatantam nobiscommu- yéort. tocadtTys july wetédaxev nicare dignatus est gloriam.’* d06&y¢. ro deinde dicit iterum gratiae ipsius gloriam: in qua gratificauit nos in dilecto.

nam quod dixit: gratificauit, id signare uoluit quoniam ‘omni nos repleuit gratia.’ et quod dixit: im dilecto, ‘in Christo’ dixit. omni enim ex parte illa quae de nobis fiunt memorans adicit per 15 ipsum et in ipso, utpote in ordine primitiarum eodem Christo adsumpto; et illa omnia quae erga illum pro communi salute sunt gesta. sic enim et participare ei resurrectionem et incorruptelam, et commorari cum eo in caelis sperans, et ostendens multitudinem donationum per illud quod dixit gratificauit nos; dicit et illud quod 20 omnibus uidetur eminere, et ad quod omnes maxime congregare faciebat: in quo habemus redemptionem per sanguinem etius, remissionem delictorum, secundum diuttias gratiae eius quam abundare fecit in nobis.

nam quod dicit: im quo, iterum ‘in Christo’ dicit. inde originem

2, omnium et fruitionem habere ostendens, ita ut magis eos in caritate coniungeret Christi; ‘in ipso (inquit) Christo, qui pro nobis suscipere mortem dignatus est, hoc est dici, per sanguinem eius peccatorum accepimus remissionem; quam nullo modo adsequi poteramus, si non multa quaedam Dei erga nos fuisset gratia.’ re30 missionem enim hoc in loco, non confessionem, sed plenariam dicit

1 dicitC || incar.omC 2 siuehoc (forsuae haec)C || agensH 5 sq. Coisl. 204, l.c. Ded3wpog 5é WSe AEyer’ Hote, %.7.A. 7 adtod Cr. 14° sunt

(for fiunt)C 15 inomC 17 incorruptibilem H 18 commorareC 29 quaedam om C (corr.) 30 nonomH

LETTER TO THE EPHESIANS 191 of God’s affection from gifts like these. Indeed, he showed this by saying in love and according to the good pleasure of his will. And because he was amplifying the greatness of the gifts in all respects,

in logical order he added: 1:6a to the praise of the glory of his grace

tAnd so he is worthy to be Asa result (he says), it is right praised by us for these gifts that he should be praised and and to be held worthy of all admired by us for these gifts admiration because he saw fit to because he gave us a share in

share such great glory with us such great glory by his own

by his own grace.* grace.

Then he speaks again of the glory of his grace: 1:6b in which he graced us 1n the Beloved,

Now when he said he graced, he wanted to indicate that “he filled us with all grace.” And when he said in the Beloved, he meant “in Christ.” For every time he calls to mind what took place for us, he adds through him and in him, since, of course, Christ was taken into the order of the firstfruits for the same purpose. And everything that concerns him took place for the salvation of all. For it is because Paul hopes in this way to share with him in the resurrection and incorruption, and to dwell with him in the heavens, and because he is showing the greatness of the gifts, that he said he graced us. He speaks of gifts that excel everything and were bringing about as much as possible the gathering together of all people to them: [126] 1:7-8a in whom we have redemption through his blood, the remission of our transgressions, according to the riches of hts grace that he made to abound in us.*®

For when he says in whom, again he means “in Christ.” He shows that the source and enjoyment of all things have their origin in him, so that he may all the more bind them together in the love

of Christ. “In Christ himself (he says), who saw fit to undergo death for us, that is to say, through his blood, we have received the remission of sins, which we could in no way have gained had not some abundant grace of God been present to us.” For by remission in this verse he speaks not of confession but instead of *© Comparison with the NRSV will show the ways Theodore divides the text differently.

192 AD EPHESIOS peccatorum abolitionem. simile est autem et hoc dictum illi dicto, ut simus sancti et immaculati; quod et in superioribus 1am dixisse uidetur. quoniam ergo sub sententia eramus mortis; mortales uero cum essemus, sequebatur et ut delinqueremus, eo quod 5s nec fieri potest mortalem aliquando posse uideri sine culpa; moriens ergo pro nobis et exsurgens pro nobis donauit nobis cum participatione Spiritus inmortalem illam uitam, in qua possibile est commorantes nos liberos esse a peccato. unde bene redemptionem dixit, eo quod per mortalitatem tenebamur sub arcta necessitate 10 peccatorum; uerum quia quasi quaedam redemptio pro nobis datus est Christus, qui et eripuit nos a mortis potentia, praebuit autem nobis resurrectionis spem, cum qua et expectamus excepto omni uiuere peccato. hoc in loco notandum est quod dicebamus, quoniam per omnia haec quae dicit de Christo, de suscepto homine 1s dicit, inde illa quae secundum nos sunt firmare cupiens; ex quibus hoc in loco euidenter adposuit per sanguinem etus. deinde dicit et aliud multo praecellentius illis quae praedicta sunt: in omni sapientia et prudentia notum nobis faciens mysterium uo20 luntatis suae, secundum bonum placitum quod proposuit in 1pso.

tmysterium uoluntatis Dei di- uvotno.ov tod Bedyuatocs tod cit absconditam eius uolunta- Qeod Aéyer TO aTToKexOpUUMEVOY aDtem et omnibus incertam; my- tod DérAnua nat &SNAOV ToOtc m&OLV’

stertum illud uocans, utpote in- wvotyprov avtTO xarA@v. Sree obdv

2s certum interim omnibus ante (oyotv) méppmiev adte Soxodv nat Christi extans aduentum. quod mpowptouévoy Hy, ToUTO eta TOA-

ergo dicit, tale est: ‘olim illi Aye coptag xat ppovjcews Eyvatplacitum et praeordinatum erat cev nulv tva elny: ex” adtayv Edenhoc, quod cum multa sapientia {ev t&v teayyatovy.

30 et prudentia notum fecit nobis.’ ut dicat, ‘ipsis ostendit rebus.’*

2 id(foriam)H 4 etomC(corr.) 6 uero(forergo)H || cumomC (corr.) 8 peccatore C*¥ dixitred.H 11 de(fora)H 15 non (fornos) H 16 posuitH 21 sq. Coisl. 204, f. 54 b [Cr. vi. 114, Fr. 131-2] xat Oeddmopoc dé MNO’ WvOTHOLOV, %.7T.A.

LETTER TO THE EPHESIANS 193 the complete abolition of sins.*7 Moreover, this is similar to what he had already plainly said in what precedes (1:4): that we might be holy and blameless. ‘Thus, we were under the sentence of death, and since we were truly mortal, it followed that we should also commit transgressions because it cannot happen that a mortal could ever

be found without fault. Because of this, therefore, by dying and rising again for us Christ gave us, together with participation in the Spirit, that immortal life in which it is possible for us to dwell free from sin. This is why he rightly said redemption, because we were held fast by mortality under the binding necessity of sins. But because Christ was given for us as some kind of ransom™® to rescue us from the power of death, he bestowed on us the hope of the resurrection with which we await a life with all sin excluded. In this passage what we said must be pointed out, that in everything he says about Christ he speaks of the assumed Man, [127] since he wants to establish the fact that it is from him that all that concerns us derives. On the basis of this he clearly put down in this passage through his blood.

‘Then he says something else far more excellent than what he had said before:

him |

1:8b-9 with all wisdom and insight making known to us the

mystery of his will, according to the good pleasure that he set forth in

{By the mystery of the will of By the mystery of the will of God

God he means his will that is he means his will that is hidden

hidden and unclear to all. He and unclear to all, calling it a calls it a mystery, since it was mystery. ‘Therefore, (he says) unclear to all during the time what long ago pleased him and before the coming of Christ. was predestined, this he made Therefore, what he means is known to us with great wisdom

like this: “What long ago plea- and insight, so as to say he sed him and was predestined, demonstrated this by the facts this he made known to us with themselves.

great wisdom and_ insight.” 7Swete (1:126) suggests that confessio is here used as the equivalent of absolutio. He paraphrases Theodore’s comment: “not simply the present process of penitence crowned by the formal absolution of the Church, but the final destruction of sin at the resurrection.” See Heb 9:26, where removing sin (&0éryotv) seems contrasted with forgiving sin (&geotv). 8 Quaedam redemptio.

194 AD EPHESIOS uult enim dicere quoniam illud quod dudum e31 placebat, incertum interim erat; quod rebus ipsis nunc cum multa manifestauit sapientia per eam dispensationem quam secundum Christum fecisse uidetur.

5s }Tquare autem nunc?* Sid th OS vov; in dispensatione plenitudints ei¢ oixovoulay tod mAnowmmatos

temporum. TOV HALOOY

Teo quod secundum ordinem éreerOy nata THEW TaVTA Oixoomnia dispensari conueniebant. voyetoOar eer. Ste odv ExANow10 quando ergo impleta sunt tem- Oyoav of xatpot t&v Aotmayv, Tépora ceterorum, tuncsecundum te xata thy &vabev otxovowoumevny

ordinem qui dudum fuerat di- ta&&w ent tév oixetwv xatodv xal spensatus in suis temporibus ta meet tov Xororov édetyOn. etiam illa quae secundum Chri15 stum sunt ostendi effecit.* quae sunt autem illa? quae olim quidem illi placuerunt, nunc autem illa in opus perduxisse uidetur secundum proprium tempus consequenter illis quae dudum dispensabantur, et instaurare (uel potius recapitulare) omnia in Christo, quae in cae20 lis sunt et quae in terra, in ipso. ‘recapitulatio’ euidenter dicitur multorum sensuum uelox resumptio. quod autem uult dicere, tale est: ‘uniuersitatis Deus fecerat quidem omnem creaturam quasi unum quoddam corpus, ex multis compositum membris, tam rationabilium ordinum quam 2s sensibilium. fabricauit autem animal unum, id est, hominem, qui et ad inuisibiles naturas propinquitatem sibi anima uindicaret, et uisibilibus naturis corpore iungeretur. ex quattuor enim integris elementis, terra, inquio, et aere et aqua et igne, corpus composuit nostrum; et quasi quoddam amicitiae pignus totius creaturae fe30 +=OClt esse hominem, utpote omnibus in eum coadunatis. mouentur

12-13 (quae, fuerant, dispensata CH: cf. g and p. 81,1. 7, note. 15 ostendi efficit C* ostendit effici C (corr) 23 quoddamunumH 28 inquit CH

LETTER TO THE EPHESIANS 195 This is to say that “he demonstrated this by the facts themselves.”*

For he means that what long ago pleased him was for the time being unclear. But now by the facts themselves he has made this clear with much wisdom through the dispensation he plainly made by Christ.

{But why now? But why now?

1:10a for a dispensation of the 1:10a for a dispensation of the

fullness of times fullness of times

Because all things were Since it was necessary that rightly dispensed in order. all things be dispensed in or-

Therefore, when the times of der. Therefore, when the tithe others had been fulfilled, mes of the others were fulfilled, then in [128] the order that then according to the order long had long ago been dispensed he ago dispensed, the things concaused the things concerning cerning Christ were shown in Christ also to be shown in their their own times. own times.* But what are they? What, indeed, pleased him of old, but what he

has plainly brought to actualization in its own time according to what had been dispensed long ago, and 1:10b to renew (or rather to recapitulate)'? all things in Christ, things that are in the heavens and things on earth, 1n him,

“Recapitulation” is evidently said of a simple summing up of many meanings. But what he wants to say is something like this: “The God of the universe in fact made the entire creation as a kind of single body [129] composed of many members, both intelligible

and sensible orders. But he fashioned one living being, that 1s, man, who would claim a relationship to the invisible natures by his

soul and would be joined to the visible natures by his body. For God composed our body from the four prime elements, I mean

earth, air, water, and fire. And he made humanity to be, as it were, a kind of pledge for the harmony of the entire creation with everything being united together in humanity. And everything *9The translator occasionally uses two words to translate the Greek. Here Swete suggests (1:128) that “Our translator appears to have been unwilling to desert the Vulg., supported as it was by the majority of the Latin fathers;

but he sees clearly that Th.’s interpretation points to a deeper sense of avaxepararacacJas than the Vulg. represents.”

196 AD EPHESIOS autem omnia quae sunt sensibilia propter hominis necessitatem. rationabiles uero uirtutes insistunt pro nobis uisibilibus, ut commoueant ea secundum nostram necessitatem. ministrant uero et illis rebus quae pro nostra sunt salute, si tamen uerum sit illud s quod a Paulo dictum est: nonne omnes (inquit) sunt ministrationis spiritus, in ministerium missi propter eos qui capiunt hereditare salu-

tem? sed subintroducta est mors peccantibus nobis; fiebat autem hinc separatio quaedam utrorumque. anima enim a corpore separabatur; et corpus separatum solutionem plenariam sustinebat. 10 dissoluebatur ergo secundum hoc creaturae copulatio. omnia ergo tam illa quae in caelis sunt, quam quae super terram, ‘instaurauit,’ (uel potius ‘recapitulauit’) 72 Christo, quasi quaandam compendiosam renouationem et redintegrationem totius faciens creaturae per eum. faciens enim incorruptum corpus et inpassibile per resur15 rectionem, et reddens illud ad inmortale suae animae, ita ut ultra ad illud separari non possit corruptum, uniuersae creaturae uinculum amicitiae uisus est condonasse. quod et multo amplius in ipso factum est, omni creatura ad illud nos inspiciente, propter inhabitantem Deum Verbum, dum diuina in illum natura ab omnibus 20 per hanc existimatur intueri. hanc ergo ‘capitulationem omnium’ uocauit, eo quod omnia collecta sunt in unum, et ad unum quoddam inspiciunt, concordantes sibi; eo quod hanc intentionem olim Opifex habuit et ad hoc omnia a principio construxit, quod nunc impleuit cum multa facilitate, in illis quae erga Christum extitisse 2s uidentur. hoc autem in futuro saeculo erit, quando homines cuncti necnon et rationabiles uirtutes ad illum inspiciant, ut fas exigit, et concordiam inter se pacemque firmam obtineant.’ et dicens duo illa quae a Christo sunt facta, unum quidem quod proprium est nobis, alterum uero quod in commune bonum, adi30 ~=—«Cit:

in quo et sorte constitutt sumus, praeordinati secundum propositum e1us, gui in omnia inoperatur secundum consilium uoluntatis suae; ut sumus in laudem gloriae eius nos qui et ante sperauimus in Christo.

praecedentibus illud reddidit, hoc dicens, quoniam ‘in omni3s bus his bonis et nos uocati sumus, olim in hoc a Deo praeordi1 hominesC* 3 eamCH 16 sperariC* H 18 omnemcreaturam ad illud inspicientem C o. cr. ad illud nos inspicientem H 21 collataH 29 _ illis (bef. nobis) add H* 31 praepositum H 34. est (bef. dicens) add C* H

LETTER TO THE EPHESIANS 197 that is sensible is moved to serve the needs of humans. In fact, the intelligible powers attend to visible things on our behalf, so that they may move them according to our needs. And they also minister in those matters that exist for our salvation, if at any rate what Paul said is true (Heb 1:14): Are they not all (he says) spirits of ministration sent to minister for the sake of those who are to inherit

salvation? But death slipped into us when we sinned, and from this a certain separation of the two orders took place. For the soul was separated from the body, and [130] the body once separated suffered a complete dissolution. Thus, because of this the linking together of creation was loosed. Therefore, God “renewed” (or rather “recapitulated”) everything, both what is in the heavens and what is on earth, im Christ, making, as it were, a kind of concise renewal and restoration of the whole creation through him. For by making his body incorruptible and impassible by the resurrection and restoring it to the immortality of his soul so that it could no longer be separated and so corrupted, God plainly gave him as the bond for the harmony of the whole creation. ‘This was done in him much more abundantly than in the whole creation that was looking to us for this, because God the Word indwelt him, while the divine nature may be thought discerned in him by all because of this. Therefore, he called this “the heading up of all things,” because all things were gathered together in one and, when they are in harmony with one another, they appear as a kind of unity. Because the Creator had this intention and from the beginning fashioned everything for this purpose, he has now fulfilled that purpose with great ease by what has plainly come to be by Christ’s dispensation. But its consummation will come to pass 1n the age

to come, when [131] all people, to say nothing of the intelligible powers, will look to him, as right requires, and will gain harmony and steadfast peace with one another. And speaking of those two accomplishments of Christ, one proper to us but the other for the common good [of the universe], he adds: I:11—-12 1n whom we have also been established in a heritage, having been predestined according to the purpose of him who accomphshes all things according to the counsel of hts will, so that we who hoped beforehand in Christ might be for the praise of his glory,

He referred this to what precedes it, meaning that “we have been called in all these good things, predestined of old for this

198 AD EPHESIOS nati.’ uolens enim omni ex parte illa extollere, quod multo digna sunt gratiarum actionis, frequenter dicit praeordinationem, et bonum placitum, et uoluntatem, gratiam illam deliberatam docens et liberalitatem; sicut et praeordinauit et uoluit illa quae secundum s nos sic facere, nihil nobis conferentibus de proprio nostro. bene autem dixit: qui et ante sperauimus in Christo; ut dicat quoniam ‘horum maxime bonorum adepti, causa illi demirationis erimus, ob eam quam erga nos exhibuit liberalitatem, qui et ante exitum rei credidimus Christo, et de his spem accepimus.’ non enim, si10 Cut quidam existimauerunt, eos qui et ante sperauerunt dicit, hoc est, illos qui tunc crediderunt antequam ceteri in nouissimis crederent temporibus. stultum est enim aestimare erga illos solos fieri illa bona quae expectantur, et ad laudem gloriae Dei solos illos pertinere; cum in commune omnibus qui usque ad consummationem rs saeculi erunt Christi donatio proposita esse uideatur. nam quod dixit qui ante sperauimus, in comparatione incredulorum dicit; ut dicat illos qui ante exitum rei, per illam fidem quae in Christo est, qui etiam et ista se adquirere sperant; optime de his dicens, qui maxime adepti sunt illa bona quae expectantur, qui maiorem Deo 20 gloriam reportare uidebantur. nam quod dicit nos non de illis qui tunc erant dicit, sed in communi de omnibus qui quolibet tempore credunt. et quoniam usque ad praesens in communi omnia dixit in persona credentium, adicit: in quo et uos, audientes uerbum ueritatis, euangelium salutis 25 uestrae—in quo credentes signati estis Spiritu promissionis sancto, ar_- ra hereditatts nostrae in redemptionem adquisitionts, in laudem gloriae e1us.

‘Tipso enim modo et uos uer- “2@ yao adté dh todmw (pyotv) ba euangelii audistis, et ad fi- t&v tod evayyeAtov 6nudtwv &xov30 dem accessistis, et Spiritus par- cavtes, tH te tloter TOOcEANAVOEticipatione confirmationem ac- te xal ty ToD mvevUaTos UeTovole cepistis,’ hoc enim dicit, signati thy BeBatwoww edéEac0e” todto yao estis. adquirebatur autemeis fir- Aéyer t6 €oqoaylodnte. te0ccytvE-

2 actiones C* Hactione C (corr.) 4 sic(forsicut)H 5 sicomC (corr) || benedixit autem dixitH* g ChristumH 12 enimestC 14 cumomH 15

et (forerunt)H 21 eratH 22 incommuneH 26 adquisitionemC 28 sq. Coisl. 204, f. 56a [Cr. vi. 117, Fr. 132] 0eddmpd6 gyow: tH ad7hH 35} tod,

%.T.A. 30-31 participationem C* Hi: seeg. 33 estisomH || adquerebatur C* adquirebat H

LETTER TO THE EPHESIANS 1QQ by God.” For since he wants in every respect to extol those goods because they quite deserve thanksgiving, he repeatedly says

predestination and good pleasure and will. He is teaching about the grace God resolved to give and his generosity, inasmuch as he predestined and willed to do what concerns us this way, even though we contribute nothing of our own. And he rightly said we who hoped beforehand in Christ, meaning that “when we have obtained these good things as much as possible, we shall be a reason for admiring God because of the generosity he displayed toward us. We have believed in Christ before the consummation of his purpose and have received the hope of these good things.” For he does not mean, as some have thought, those who had believed

before, that is, those who had believed at a time before the rest believed in most recent times. For it would be foolish to judge that those good things that were awaited would have come to pass only

for them and that they alone would be relevant for the praise of God’s glory, since Christ’s gift was plainly offered generally to all who will come to be until the consummation of this age. Indeed, when he said we who hoped beforehand, he means “we” in contrast

to unbelievers, so that he is speaking of those who, before the consummation of his purpose, by faith in Christ [132] hope they will also obtain these things. He speaks quite effectively of them because they have as much as possible obtained those good things that are expected and have plainly brought greater glory to God. Indeed, by saying we he is not referring to those who existed at that time alone but in general to all who believe at whatever time. And since up until now he has said everything 1n the common person of believers, he adds: 1:13-14 in whom you also, when you had heard the word of truth, the gospel of your salvation—believing in whom you were sealed with

the Holy Spirit of promise, the pledge of our inheritance for the redemption of possession to the praise of his glory.

t“For in the same way you “For in the same way (he says) heard the words of the gospel, by hearing the words of the goyou came forward to the faith, spel, you both came forward to and you received its confirma- the faith and received its contion by participation in the Spi- firmation by participation in the

rit.” For this is what he means Spirit.” For this is what he by you were sealed. And confir- means by you were sealed. And mation by the grace of the Spirit the confirmation of the miracles

200 AD EPHESIOS mitas per gratiam Spiritus, per to 3& adtotc da tH>¢ tod mvebuaToc illa miracula quae tunc a cre- y&ortog y BeBatwoug tHyv d&xoAOv-

dentibus fiebant, quae erga fi- Qodvtwv a> elxdg Oavudtoy, wetdem maiori eos nexu stringe- Cévws¢ cig thy miotw émogltyyov

s bant. bene autem illud Spiri- adtov.. xardge 3é add mvedux tic tum promissionis uocauit, quo- éayyediac éxadcoev, ererdy mkvniam omnia bona quae expec- ta t& te0cdoxmueva adtoic él TOD tantur in future saeculo adesse wédrdrovtosg aidvosg moedceotat ayale

credentibus Spiritus sancti par- ty tod mvevuatocg wetovola.

ro ticipatione expectantur.* sicut enim et in superioribus diximus, quoniam de his quae potituri sunt promissionem accipiebant, in qua ordine primitiarum particulam quandam gratiae in praesenti uita ad confirmationem futurorum percipiebant, sicut et apostolus Romanis scribit dicens: 1s non solum autem, sed et ipsi primitias Spiritus habentes, et ipst in nobis ipsis ingemiscimus filtorum adoptionem expectantes, redemptionem

corporis nostri. unde illud et manifestius explanans adiecit: qui est arva hereditatis nostrae;

‘thereditatem’ quidem illam xAypovoutay t&v tote xadret Thy 20 fruitionem quae tunc erit uo- amddavow d&te 8H BeBatws adcans, eo quod et firme illis da- tote ddouévwv aepaBava dé tHe bitur; “arram’ uero hereditatis, xAnpovoutac, thy évtatOa dSdow donum quod hic praebetur di- tod mveduatoc, Eredh tao Tel cit Spiritus, eo quod de futu- tv wedAdvtwy éExayyeAlac Seydue2s YiS promissiones accipientes, et vor xat thy tedelav Tod TrveduaTos perfectam Spiritus expectantes mpocdox@vtes wetakdoouw, Boayetay

participationem, exiguas qua- tive, domep obv elroy, amapyny Tod sdam, sicut dixi, primitias in maodvtog éAcuBavov. praesenti accipere uidebantur,*

30 quod et ordinem arrae obtinere uidebatur; necessarie per illud quod dabatur eis iam hinc expectantibus et illud quod perfectum est tempore sibi tribui competenti. ‘audientes ergo uos et credentes, de futuris promissionem percepistis, et quasi quandam arram futurorum Spiritus gratiam accepistis. tunc uero ab omnibus istis 3s liberabimini tristitiis, et familiariter ei eritis adiuncti, et eius glo3. quia C (corr.) 7-8 expectamus H (bis) creduntur (2°) C (corr.) 8 p00-

éo0or Cr. 12 ordinemC*H 23. praebet Sp. d.H 25 promissionis C* promissionibus C (corr.) || accipientisC* || ex (foret)C*H 32 et (aft. ergo) add C 35. ~liberamini H*

LETTER TO THE EPHESIANS 201 was acquired by them through that in all likelihood followed those miracles that were done at came to them through the grace that time by believers and that of the Spirit, who bound them bound them with greater ties to all the more to the faith. And he the faith. And he rightly called rightly called the Spirit of prothe Spirit of promise, since [133] muse, since all the good things all the good things awaited in_ they expected in the age to come the age to come are awaited as_ will be present to them by partipresent to believers by partici- cipation in the Spirit. pation in the Holy Spirit.* For, as we have said above, since they received the promise of what they will possess, they acquired in the order of firstfruits a certain portion of grace in the present life for the confirmation of the things to come, just as the apostle writes to the Romans, saying (Rom 8:23): and not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly, while we wait for the adoption

of sons, the redemption of our bodies. ‘Thus, to explain this more clearly he added which 1s the pledge of our inheritance.

THe calls the enjoyment that He calls the enjoyment of the will then come to pass the “in- things that will then come to heritance,” because it will be gi- pass the “inheritance,” since ven them in a steadfast way. But they will be given them in a he says “the pledge” of the in- steadfast way. And he calls heritance is the gift of the Spi- the gift of the Spirit here “the rit that is bestowed here because pledge” of the inheritance, since by receiving the promises of the by receiving the promises of the things to come and by awaiting things to come and by awaiting perfect participation in the Spi- perfect participation 1n the Spirit, they plainly received in the rit, they obtained in the present present some small firstfruits, as some small firstfruits, as I said. I have said,* because they plainly obtained the payment of the pledge. Necessarily, what was given by it was theirs because already from it they expect what is complete to be bestowed on them at the proper time. “Therefore, because you have heard and believed, you have acquired the promise of the things to come, [134] and you have received the grace of the Spirit as a kind of pledge of the things to come. But at that future time you will be freed from all those mis-

202 AD EPHESIOS riae participabitis; ita ut et multa laus ei pro uobis hinc possit adnasci.’ ‘adquisitionem’ enim dicit illam familiaritatem quae ad Deum est; Tredemptionem autem, idest, ad- dnoddtewow neoinoijoews tO die 5 quisitionis, quae per resurrec- Tio &vaoticems xal THC dDavactac tionem et inmortalitatem tunc tév évted0ev amarrAatTomévous xaaderit illis, liberantem eosapec- xv thy 7906 adTov olxetwoty Anucato, et familiaritatem illam Bavew ao’ oy tio mao” adTOD UEquae apud eum est hisdem tri- taoydvteg d6Ey¢ etxdtws Oxvuncro buentem; ex quibus eius glo- tév éxetvoy évdetxvuuev TOV TOGOU-

riae participabunt. qua ergo tev altiov nulv tav ayabdy yeyoratione demiratione dignum 1l- véta> todto yao Aven TO eic enallum ostendebamus, qui tanto- voy tio d6Eyco abtod. rum bonorum nobis causa exti-

rs tit. hoc enim dicit: in laudem gloriae eius.*

deinde et ampliores eos laudibus faciens, libera est enim humana natura, et ad id quod expetit laudibus magis solet accendi: propter hoc et ego audiens tllam quae est secundum uos fidem in do20 mino lesu et caritatem quam habetis in omnibus sanctis, non cesso gratias agens pro uobis, memoriam uestri faciens in orationibus mets.

Thoc autem necessarie adie- TOUTO avaynatws moootEberxev cit; non solum propter eos, sed odx adté&v udvov vexev, GAN ote

ut ne existimaretur quod in- xat uh Soxety, exieupduevoy oic 2s cusans illam quam acceperant ‘dy mapéAxBov, xeyo7obar tH modc

doctrinam, suam uellet abuti. avtobe Sdidacxartia. et yap nal etiamsi non Iohannes illis, sed wy "lwdwys arr’ Ereodg tig tev alter aliquis praedicator pieta- evoéBerav xyouttévtwy jy 6 TH TIC tis fuisset, qui ueritatis dogmata ddrQetac déyuata adtots mapadove,

30 illis tradiderat, necessaria erat avayxata 7 to0c8hx. adiectio.*

1 eius(forei)H || prouobisomH 4. sq. Coisl. 204, f. 58 b [Cr. vi. 122, Fr. 132] 0ed3wped¢ prow: aroAvtewoy, %.7.A. 7 aderunt, liberantesC H ||

autovcod., Cr. g isdemC (corr.) 11 ea(after part.) add CH 13. ostendemus C (corr.) [ostendimus g] 17 enimestC 18 aliud(foradid)CH 22 mooteVerxevcod., Fr. 26 suaC (corr) 29 dogma H

LETTER TO THE EPHESIANS 203 fortunes. You will be intimately joined to him, and you will share in his glory so that from this much praise can arise for him because of you.” For he calls intimacy with God possession. TAnd the redemption, that is, of The redemption of possession re-

possession 1s what will then be fers to the fact that through present to them through the the resurrection and immortaresurrection and immortality, lity they are delivered hencewhich frees them from sin and_ forth from evils and receive in-

bestows on them intimacy with timacy with him. Because of him. By this they will share in this and by sharing in the glory his glory. Therefore, we showed that comes from him, we rightly for what reason he is worthy of show that he is admirable, since

admiration, since he exists as he has become the cause for us the cause for us of such great of such great things. For this is good things. For thisis what he what he means by to the praise of means by saying to the praise of his glory. his glory.*

Then he magnifies them by his praises, for human nature is free and by praises is accustomed to be all the more roused to what it seeks to obtain: [135] 1:15-16 Because of this I, too, hearing of your faith in the Lord Jesus and the love you have for all the saints, do not cease giving thanks for you, making mention of you in my prayers,

TAnd he necessarily added this, He necessarily added this, not not only because of them, butso only because of them, but so that it might not bethoughtthat that it might not seem that by by finding fault with the tea- finding fault with what they had ching they had received he wi- already received he was instrucshed to employ his own. Even ting them. For even if it had not if it had not been John but some been John but some other one other preacher of true religion of those preaching true religion who had come to them to hand who had handed down to them down to them the doctrines of the doctrines of truth, the additruth, the addition was neces- tion was necessary. sary.*

204 AD EPHESIOS et quoniam dixit non solum gratias se agere, sed et orare pro eis, adicit ipsam orationem quae continet doctrinam conuenientium illis, quam et ipsius orationis explanans narrationem publicare u1detur: 5 ut Deus domini nostri ITesu Christi, Pater gloriae. hic ostendit quoniam Christi Deum dicit, susceptum indicans hominem. ‘Deum’ enim dicens ‘Christi’ ‘Patrem’ uero ‘gloriae,’ eo quod et consuetudo est ei gloriae nomen erga diuinam ponere naturam; et quod et gloriosa sit et demirabilis, sicut et ad Hebraeos 10 dicit, gui est splendor gloriae; pro quibus debuit dicere ‘Dei’ siue ‘diuinae naturae.’ det uobis Spiritum sapientiae et reuelationts in cognitione 1pstus, inluminatos habere oculos cordts uestrt.

T‘hoc (inquit) postulo, ut toute atte (pyatlv) wo &v Ta15 praestetur uobis a Deo Spiritus pacyelety duty mad tod Oeod mvedsancti gratia; ut repleat uos sa- watog yapus sig TO Goplag Te DUKE pientia et cognitione Dei, su- mAypobHvar nat emyvmoews Tod

scipientes inenarrabilium reue- O00, defapnevoug tv amopentov lationem; ita ut sensus uestriad thy amoxdAvyiv, ote tHY did20 instar luminis per cognitionem votav budv pwrtds Stxny TH a6 TOD Spiritus claritate emicantes ha- mvevuatog xataraureaQan yvwmoet.

beantur.’ quapropter? tivoc Evexev ; ut sciatis quae est spes uocatio- sig TO Eldévar Duds Tic EoTLY 7

nis uestrae. élnic tho xAnoews adtov’

25 hoc est, ‘in qua spe estis uo- avtt tov’ éml Totatc éArtow cati ab eo.’ uocati autem sumus xexAnucOa a9” ado in spe utique futurorum; unde adicit:

et quae sunt diuitiae gloriae nal tig 6 nhodtos thc O0ENs THe

30 hereditatis etus in sanctis. xAnoovopias abtod éy totic ayiotc:

6 Domini (forDeum)C 8 divinaC H 11 diuinaC 13. cordis om H 14. sq. Coisl. 204, f. 61 a, b [Cr. vi. 128, Fr. 132] Oeddmp06 SE prow etic 6 SOY Outv mvedux coplasg xat amoxardwews xat ta EE%G° tobTO att, x.7.A. 16-17

sapientiae C* 19 adomC(corr.) 21 claritatem C H

LETTER TO THE EPHESIANS 205 And since he said that he not only gave thanks but also prayed for them, he adds the very prayer that includes the teaching of what was right for them, a teaching he plainly makes known by expounding the content of the prayer itself: 1:17a that the God of our Lord Jesus Chnist, the Father of glory

Here he shows that he says “ the God of Christ” to indicate the assumed Man. For he speaks of “the God of Christ” but of “the Father of glory,” inasmuch as he customarily uses the word “glory” to refer to the divine [136] nature because it is both glorious and wonderful, as he says in Hebrews (1:3): who ts the brightness of glory. He ought to have said “of God” or “of the divine nature.”*° 1:17b-18a may give you the Spirit of wisdom and revelation by knowing him, to have the eyes of your heart enlightened,

T“I ask this (he says) that the I ask this (he says) that the grace

grace of the Holy Spirit may of the Spirit may be bestowed

be bestowed on you by God, on you by God, so that you so that he may fill you with may be filled with wisdom and wisdom and the knowledge of the knowledge of God by receiGod by receiving the revelation ving the revelation of ineffable of ineffable things, so that your things, so that your understansenses like light may be kept ding like light may be illuminaradiant with brilliance through ted by knowledge from the Spiknowledge of the Spirit. Why? rit. Why? 1:18b so that you may know 1:18b so that you may know what is the hope of your calling whats the hope of your calling

That is, “in what hope you Instead of “to what kind of have been called by him.” And hopes we have been called by we have been called inthe hope, him.” of course, of the things to come. And so he adds:

1:18c and what are the riches 1:18c and what are the riches of the glory of hts inheritance in of the glory of his inheritance in

the saints the saints

*°What Theodore means is that “God” and “Father” are to be understood differently in relation to Christ. “God” implies the assumed Man, since we can understand the word to imply the distinction between the Creator and what is created. “Father,” however, refers to the first person of the Trinity and implies the eternal generation of the Word, who indwells the assumed Man.

206 AD EPHESIOS ‘et quanta aderit fruitio bo- “aL GON TlG TEPleoTAL xTHoLC

norum sanctis Deiinfuturosae- ayab@v totg tod Deod axytorg ert culo.’ bene autem gloriam here- tod weddrovtog atdyvoc’ xara dé ditatis uocauit, eo quod et glo- ddéayr yév xAnoovouiac ExdrEoev OC

5s riosi eficiemur tunc per ma- &v émddgwv tote ywvouevwyv Hudv’

gnitudinem donationis. diuitias mdodtoy de ddénc, tva ely tev autem gloriae dixit, ut dicat do- dwpei&v thy UrepBoAny.

nationum eminentiam.* etenim multa quaedam est erga nos Dei liberalitas, siquidem soro luta morte in incorruptibilitate constituti, ultra peccare non poterimus; sed in multa quadam commorabimur claritate, perpetuam erga Deum habentes coniunctionem. et quae sit supereminens magnitudo uirtutis etus in nos qui credidimus.

15 ‘et qualia uel quam magna erga nos, qui in eum credidimus, ab eo efficientur.’

considera autem et hoc in loco quemadmodum modis omnibus extollit uerbum sub gratiarum actione, prout conueniens erat; non dicens gloriam hereditatis absolute, sed diuztias gloriae; neque uir20 tutem etus quae in nobis est, sed neque magnitudinem uirtutis solum, sed uehementius secundum id quod esse uidetur, dixit: supereminens magnitudo uirtutis. secundum operationem potentiae fortitudints etus.

et hoc in loco non dixit fortitudinis absolute, sed secundum po2, tentiam fortitudinis; ut dicat: illtus magnae et potentis quam operatus est in Christo, suscitans eum ex mortuts.

‘bene explanans magnitudinem illorum quae erga nos facta sunt, illamemoratus est quae secundum Christum sunt; a quo omnis erga nos liberalitas principium sumpsisse uidetur. hoc ergo di30 Cit, quoniam ‘oro ut cognoscatis illa quae erga nos facta sunt; quam magnam habent ostensionem uirtutis, et quemadmodum suscitauit Christum ex mortuis.’ deinde adicit quod maius est: et sedere fecit in dexteram suam in caelestibus, super omnem princi-

2 wv¥¢(for tots) Cr. 10 incorruptibilitateem H 28-29 omnesC* 30 quin (for quoniam) H 31 eo (foret) H

LETTER TO THE EPHESIANS 207 [137] “And what great enjoy- And what a great possession ment of good things will be pre- of good things will surround sent to the saints in the age to the saints of God in the age to come.” And he rightly called it come. And he rightly called it the glory of inheritance because _ the glory of inheritance since we

we shall at that time be made _ shall at that time be glorious, glorious by the greatness of the and the riches of glory to mean gift. And he said riches of glory the excellence of the gifts.

to mean the excellence of the gifts. *??

And indeed God shows much generosity toward us, since once death is destroyed and we are established in incorruptibility we shall no longer be able to sin, but we shall also dwell in some kind of great brightness by having perpetual union with God. 1:19a and what 1s the preeminent greatness of his power in us who have believed,

“And of what sort or how great are the deeds accomplished by him for us who have believed in him.” Consider also in this passage how in all sorts of ways he lifts his speech up in thanksgiving, so far as was right. He did not simply say the glory of inheritance, but the riches of the glory; nor did he say the power that 1s in us or only the greatness of the power, but as is plainly more forceful he said the preeminent greatness of power. 1:19b according to the working of the power of his might,

And in this passage he did not say simply of his might but according to the power of his might, in order to mean that it is great and powerful. 1:20a which he put to work in Christ, when he raised him from the dead [138] Rightly explaining the greatness of those things accom-

plished for us, he mentioned those according to Christ, from whom all [God’s] generosity toward us plainly took its origin. Therefore, what he means is: “I pray that you may know those things that have been accomplished for us, what a great demonstration of power they have, and how God raised Christ from the dead.” Then he adds what is greater: 1:20b and seated him at his right hand in the heavenly places, **In other words, in the phrase “the riches of the glory of his inheritance” the glory attaches both to the inheritance and to the riches.

208 AD EPHESIOS patum et potestatem et uirtutem et dominationem et omne nomen quod nominatur non solum in saeculo hoc, sed et in futuro.

nam quod dicit, sedere fecit in dexteram suam, hoc est, ‘participem illum honoris accepit,’ de suscepto homine id dicens; eo quod

5 propter inhabitantem in eum naturam Dei Verbi ab omnibus habet adorari. unde adicit: super omnes. quod etiam et maius ostendere uolens, adicit: et omne nomen quod nominatur [non solum| in saeculo hoc sed et in futuro; hoc est, ‘siue aliquid secundum praesentem uitam nominatur et cognoscitur esse magnum apud nos, ro siuein futuro cognoscere poterimus quod nunc forsitan nescimus, omnium illorum superiorem illum fecit.’ unde illud et confirmans adicit: et omnia subiecit sub pedibus etus.

compendiose dicere uoluit, ‘omnium illum dominum consti-

15 tuit.’ et quidem apud nos :

ipsum dedit caput super omni ecclesia quae est corpus eius, plenitudo etus qui omnia in omnibus adimpletur.

‘commune (inquit) est hoc bonum omnibus nobis, qui credidimus.’ quare? ‘quoniam corpus eius sumus omnes nos qui cre20 dimus, similitudine naturae participationem suscipientes gratiae Spiritus illius qui in eo factus est. quod enim erga illum factum est in chrismatis ordine susceptum—S>piritus (inquit) Domini super me, propter quod unxit me—huic Spiritui et nos participantes per regenerationem, illam participationem percepimus quae apud 2, eumest; ueram quidem copulationem in futuro saeculo percipientes, quando et resurrectionis eius participes efficiemur. nam primitias quasdam Spiritus ex eo accepimus in baptismate secundum praesens saeculum, quod baptisma formam habere mortis et resurrectionis existimatur; in quorum et formam constitui 1am amo30 do credimus, corpus quidem eius omnes esse eos qui credunt existimantes. ‘ecclesiam’ enim fidelium nuncupat congregationem; ‘caput’ autem nostrum, illum esse designat. sic et Corinthiis scri-

5 eo(foreum)C (corr) || hominibus (for omnibus)H 7 nonsolumomC

H 8 sedomH 13 subomH 17 quiaCH:seenote 22 susceptus C* H suscepistis C (corr.) 25 uerumH 28 praesentemC*H 29. existimamur

CH

LETTER TO THE EPHESIANS 209 above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come,

For when he says seated him at his nght hand, he means “he received him as a partaker of his honor,” saying this of the assumed Man, because he possesses the worship of all because of the nature of God the Word that indwelt him. So he adds above all, and since he wishes to demonstrate something still greater, he adds and every name that is named, |not only] 1n this age but also in the one to come.

That is, “whether it is anything named 1n the present life and is known among us to be great or anything we shall be able to know in the age to come that we perhaps do not know now—God made him superior to all of them.” Then, to confirm this he adds: [139] 1:22a and he has put all things under his feet.

He wanted to say succinctly, “He established him as Lord of all.” And so far as we are concerned: 1:22b-23 He gave him to be the head above all the church,** which 1s his body, the fullness of him who 1s filled all in all.

“This good (he says) is common to all of us who believe.” Why?

“Since all of us who believe are his body, through likeness of nature we receive participation in the grace of the Spirit of the one who was working in him [the assumed Man].73 For what was at work in him was assumed by means of unction—the Spirit of the Lord is upon me, because he has anointed me.** We, too,

by participating in the Spirit through rebirth, have gained that participation with him, even though in fact we shall gain true union in the age to come, when we shall also be made partakers of his resurrection. For in the present age we have received a kind of firstfruits of the Spirit from him in baptism, since baptism

is considered to possess the type of death and resurrection. As soon as we believe we are already established in their type, since we consider that all who believe are his body. For he names the assembly of the faithful “the church,” but [140] he designates him

to be our “head.” Thus, in writing to the Corinthians he says (1 72 As Swete points out, the reading super omni ecclesia is replaced in Theodore’s later citations of the verse (1:142 and 1:275, where he comments on Col 1:19) by super omnem ecclesiam, a reading found in Ambrosiaster and Augustine. Both readings contradict the Greek, which means “above all, for the church.” 3'That is, the Word who was working in the assumed Man. *4See Isa 61:1; Luke 4:18.

210 AD EPHESIOS bens dicit: etenim in uno Spiritu nos omnes in unum corpus bapti-

zati sumus. et multis in locis in apostolica interpretatione hunc sensum latius dixisse uidemur, non ex nobis absolute interiectionem eius facientes; sed beatus Paulus frequenter illud adorsus est, s quod et aliorum dictorum probatio in hoc consistere uidetur. sicut ergo in uno corpore eligantiorem partem caput esse existimamus, a quo omnis uirtus uluacitatis ad ceterum deducitur corpus; sic secundum praesentem uitam unum corpus omnes sumus homines, eo

quod et unius sumus naturae; caput nobis adscribentes Adam, a ro Quo omnis causa ut essemus deriuasse uidetur in nobis. secundum futurum uero factum, secundum quod exsurgentes erimus 1nmortales, corpus quidem unum erimus omnes; eo quod communem suscepimus resurrectionem, et illam inmortalitatem quae per resurrectionem erit. in ordine uero caput nobis Christus erit, ex quo is Omnis causa secundae regenerationis in nos deriuasse uidetur. unde et hoc in loco dicens: supereminens magnitudo uirtutis e1us in nos

qui credidimus, illa quae secundum Christum sunt memoratus est primum, a quo omnis aptata esse uidetur liberalitas. et dicens illa quae erga eum sunt magnifice sicut se ueritas habebat, adicit illa 20 quae nostra esse uidentur; quoniam hoc commune nostrum est bonum. in corporis enim ordine ei consistimus; in ultimo quidem ipsis rebus, in forma uero et promissionibus secundum praesentem uitam. caput illum nostrum esse existimamus; ergo communicamus ei in omni honore, et commune bonum omnium est nostrum 2s quodcumaue fuerit erga illum. corpus est ecclesia et plemtudo e1us, qui omnia in omnibus adimpletur. Tnon dixit ‘omnia implet,’ sed ovdx elmev Ott ta maVTH TANPOL, HAN’ quia ipse 7m omnibus adimpletur; 6%. adtog év TXOW TANPOUTAL, TOv-

hoc est, ‘in omnibus plenus est.’ teotiv, év m&ow TANEYS Eottv’ OAc

30 totus enim in unumquemque vy év éExkotw dae TO TIS PdoEwe est propter naturae incircum- ameptypapov, ob xata weon dtotscriptionem, non secundum povuevoc. avayxata 3& xat H Tod partes diuisus. necessaria au- ‘ta m&vta’ meoclhxn, Serxvovtoc tem est et illa adiectio qua di- 671 év m&otv éotw bAoc dv ev Exko-

35 Xit, omnia in omnibus; osten- tw xabdtr &v tig éworoetev, elite 2 interpretationem H 4 faciensC H 10 diriuasseC H || in nobis om H 11 uerofuturumH 21 ordinemH || eiomH 23. et (bef. caput) add H 25 ecclesiaeC H 26 quiaH 27 sq. Coisl. 204, f. 61 b [Cr. vi. 129]. 31-32 incircum scriptione C* H

LETTER TO THE EPHESIANS 211 Cor 12:13): Forin one Spirit we were all baptized into one body. And in Many passages in our commentaries on the apostle’s writings we

have plainly spoken at greater length about this meaning, though we have not made this observation simply on our own. Rather, blessed Paul introduced this idea repeatedly because the proof

of other assertions plainly rests upon it. Therefore, just as we consider the more attractive part in a single body to be the head from which all the power of vitality is carried down to the rest of the body, so in the present life all of us humans are one body because we are of a single nature. And we assign Adam as our head, from whom the entire cause of our existence has plainly derived. But according to what will happen in the future when we shall be immortal by rising again, we shall all be one body because we shall have received the general resurrection and the immortality that will come to be through the resurrection. And in rank Christ will be our head because it 1s from him that that the entire cause of our second birth has plainly derived. ‘Thus, in this passage by saying the preeminent greatness of his power in us who have believed (1:19), he first called to mind the dispensation of Christ by whom all God’s generosity has plainly been made available (1:20-21). Then, speaking splendidly of those acts that concerned Christ, as their truth possessed him, Paul adds what is plainly ours (1:22—23), since this common good belongs to us.*° For we are established in Christ by being ordered in his body—

by the facts themselves in our final state, but in type and by promises in the present life. We consider him to be our head; therefore, we share with him in every honor. And the common good of all—whatever may come to pass because of him—1is ours. The church is his body and the fullness of him who 1s filled all in all.?°

[141] 7He did not say “he fills He did not say that he fills all all things” but that he is him- things but that he himself zs filself filled in all; that is, “he is led in all; that is, he is full in full in all.” For he is in each in- all, since he is in each individual *5'Theodore appears to be giving a summary of 1:19-23.

2°Swete’s note (1:141) reads in part: “Th. (1) takes the clause tod ... TAypovuévov to refer either to God the Word or perhaps rather (cf. the comm. on Col. 1.19) to the Father.... (2) He regards rAnpotobat as = mANeNS elvor, and ta mavtTH as nearly equivalent to 6Ao¢, so that the clause will mean: ‘who by virtue of His omnipresence is in all things with the fulness of His indivisible Deity.”’

212 AD EPHESIOS dens quando in omnibus est, ovote elte évepyeta cite Suvaduer cttotus existens in unumquem- te éfovotg elite btw SHtotE EtéoW, que prout quis cogitare uolue- dia to xata mavta clvar adtov amerit, silue essentia siue inopera- otypapov’ xat dua totto év Exko-

s tione siue uirtute siue potesta- tw 6Arov xata mavta Oewpetoba, te siue et alio quolibet modo, 16 mavta év mow elvat te adtoOv eo quod per omnia sit incircum- xat dvvacbat, ag etxdg Tov ExdoTH

scriptus. et ideo in unumquem- 6dov dvta. que totus per omnia esse uide-

ro tur, eO quod omnia in omnibus sic esse eum et posse, Sicut possibile est eum esse, quiin unumquemque totus est* sufficienter ergo illum honorem qui erga nos est ostendit, corpus 15 nos dicens esse Christi, et plenitudinem eius gui omnia in omnibus adimpletur. hoc dicens: ‘quoniam nos fideles corpus quidem sumus Christi. habemus autem prae ceteris in nobis illum qui est incircumscriptus (ut totus sit omnia in omnibus), eligantem quandam ad eum accipientes familiaritatem; siquidem corpus sumus 20 nos Christi, maiorem prae ceteris copulationem ad eum habere digni existimati. caput autem nostrum ille est, in quo diuina natura affectu inhabitat eliganti.’ bene et ualde scrupulose quod non dixerit absolute de Christo qui secundum carnem est, de quo omnis illi sermo hactenus fuit, quoniam dedit eum caput ecclesiae, quan2, do super omnem ecclesiam caput eum dedit. caput quidem omnium est secundum quod et omnes aliquam ad eum cognationem habere uidentur; unde et recapitulari omnia in Christo in superioribus dixit. super omnia autem nostrum esse caput uidetur, quantum et

II-I3 sicesseeum quiunumg. totusestH 14 quaeC*H 20 ceterosH ||

haberiCH 21 estilleH 22-23 dixitH 26 cognitionemH 28 quanto C: cf. Bensly, M. F, p. 87

LETTER TO THE EPHESIANS 213 dividual as a whole because his as a whole because his nature nature 1s uncircumscribed, not 1s uncircumscribed, not divided divided into parts. And Paul’s into parts. And Paul’s addition additional statement allin allis of “all” is necessary, since it denecessary, since it demonstrates monstrates that it is by existing that it is by existing as a whole in each individual as a whole in each individual that he is in that he is in all, however one all, however one would wish to might understand this, whether understand this, whether by es- by essence or operation or posence or operation or power or wer or authority or in whatever authority or in any other way, other way, because he is uncirbecause he is uncircumscribed cumscribed in all respects. And in all respects. Because of this because of this he is seen in each he 1s seen to be in each indivi- individual as a whole in all redual as a whole in all respects, spects because he both is and [142] because he can also be in can be all in all, since in all likethis way all in all, since he 1s in_ lihood he 1s in each individual as

each individual as a whole.* a whole. Therefore, he sufficiently demonstrates the honor that attaches to us by saying that we are the body of Christ and the fullness of him who 1s filled all in all. What he means is that “we, the faithful, are in fact the body of Christ. And we have beyond others in us the one who is uncircumscribed (so that he may be as a whole all in all), since we receive a certain special intimacy with him. If we are indeed the body of Christ, we have been considered worthy of having a greater union with him than others. And our head is the one in whom the divine nature dwells with special affection.” Rightly and quite carefully he would not have said this simply of Christ according to the flesh, about whom his whole discussion has been up to this point, since God gave him as the head of the church when he gave him to be the head above all the church. Indeed, he 1s the head of all because of the fact that all people [143] appear

to have some relationship with him. That is why Paul said above (1:10) that all things are recapitulated in Christ. But he is plainly our head above all,?’ insofar as a greater intimacy with him has *7Here Theodore seems to understand the phrase in 1:22 to mean “most of all for the church,” instead of “over all the church.” This may suggest that the Latin in 1:22 contradicts Theodore’s understanding, which reflects the Greek text of the verse, which does not treat “all” as modifying “church.”

214 AD EPHESIOS maior nobis ad eum ex similitudine consistere uidetur familiaritas. et quoniam ostendit magna quidem illa quae secundum Christum sunt usque ad nos uero exinde extend, gratiam auget datam ex arbitrio suscipientium: 5 et uos cum essetis mortui in delictis et peccatis uestris, in quibus aliquando ambulastis secundum saeculum mundi hutus.

ut dicat, ‘in hac praesente uita’; adiciens enim hoc ostendit quoniam saeculum non creaturam dicit, sed temporalem huius saeculi conuersationem qua uiuimus nos in homines. 10 secundum principem potestatis aeris spiritus, qui nunc operatur in filios diffidentiae.

dicit quidem diabolum. uocat autem eum principem potestatis aeris spiritus; eo quod omnes inuisibiles uirtutes imminent uisib1libus ut commoueant ea, secundum communem omnium necessi1s tatem. sunt autem ex illis qui et aeris imminent motul, inter quos diabolus erat. unde illum et principem potestatis aeris spinitus uocauit. hoc est, acceperat mandatum ut principaretur aer1, et potestatem haberet commouere eum. hoc enim dicit spiritus, eo quod et motum aeris flatum nuncupare consueuimus. bene autem dixit: 20 qui nunc inoperatur in filios diffidentiae; eo quod et ab illa sit reiectus potestate, et hoc ultro operatur propter arbitrii sui mutabilitatem. ‘haec igitur agebatis dudum, eo quod et diabolicum sequebamini intellectum, et cum praesenti hac uita omnia uestra definiri censebatis’. et quoniam dixit, wos, ut ne subtrahere se existimare2s tur ab illis qui necessariam habere uidebantur gratiam, adicit: in quibus et nos omnes conuersatt sumus aliquando in desiderits car-

nis nostrae, facientes uoluntatem carnis et cogitationum, et eramus natura filit trae, sicut et cetert.

omni ex parte propositum habet diuinam augere gratiam, si30 cut etinillam narrationem quam de illis expediit quae a Deo facta sunt, nominibus abusus talibus quibus illa cum augmento commendaret. sic et ab arbitrio eorum qui susceperant, uolens augere Dei liberalitatem; quoniam cum ualde essent mali et indigni donationes frui illas quae a Deo sunt, tamen et multa et magna adepti

1 similitudinem H g quaeC || inomC H (corr) 14 easCH 18

habere H 20 operaturH 21 ultraC*H 23 definireH* 27 uestrae (for nostrae)H || uestrae (aft. carnis) add H* 29 diuinum H 30 inom H* || illanarratione C (corr.) expetiitC* H 31 in omnibus (for nom.) H

32 abomH 34 illasfrui

LETTER TO THE EPHESIANS 215 come into existence for us by our likeness to him. And since Paul is demonstrating that those great acts relating to Christ are in truth extended to us from that source, he magnifies the grace that has been given on the basis of the judgment of those receiving it: 2:1-2a And when you were dead in transgressions and your sins in which you once walked according to the age of this world,

He means “in this present life.” For by adding this he demonstrates that he does not mean that the age is a created being but is rather the temporal life of this age, the life we live as humans. 2:2b according to the ruler of the authonity of the wind of the air who 1s now at work in the sons of unfaith,

Of course, he means the devil. And he calls him the ruler of the authority of the wind of the air because all the invisible powers

oversee visible things to move them according to the common needs of all. And there are some of them who oversee the motion of the air, among whom was the devil. This is why he called him the ruler of the authority of the wind of the air. ‘That is, he had received the commission of ruling over the air and having power to move it. [144] For he calls this wind because we customarily give this name to the blowing motion of the air.2? And he rightly said who 1s now at work in the sons of unfaith, because he had been rejected from that authority and from that time on 1s at work by the inconstancy of his judgment. “Therefore, you were formerly acting this way because you were following the devil’s understanding and since you imagined that all your deeds were determined by this present life.” And since he said you, so that he might not be thought to make himself an exception from those who plainly considered grace necessary, he adds: 2:3 among whom all of us once lived in the desires of our flesh, doing the wish of the flesh and the senses, and we were sons of wrath by nature, just as also the others. In every respect he has the purpose of magnifying divine grace,

just as also in the account he supplied of what God has done he employed such words as would make it attractive by magnifying

it. Thus, he wants to magnify God’s generosity also by the judgment of those who had received it, since although they were quite wicked and unworthy of enjoying God’s gifts, nevertheless 28-'Theodore’s point, of course, is that the same word in Greek (and Latin) means both “wind” and “spirit.”

216 AD EPHESIOS sunt bona. quorum et cum maxima accusatione exaggerare nititur malitiam. ideo uoluntates carnis et cogitationum dicit; et, evamus natura filii trae et cetera; quibus uehementer antiquam eorum incusat malitiam. cum ergo tales essemus, quid accidit? 5 Deus autem diues cum esset in misericordia, propter multam caritatem suam qua dilexit nos, et cum essemus mortui in delictis et in peccatis. nam cum essemus hoc in loco dicens, signat quod fuimus; retu-

lit autem illud ad principium uerbi. sic enim coepit: et uos cum ro essetis mortut delictis et peccatis uestris. unde et interiecit cetera, quae malitiam eorum uehementem poterant ostendere. resumpsit iterum illud in illa narratione donationis Dei, ultra non dicens uos, sed nos; ut ostendat quoniam et malitiam aestimat esse communem et gratiam similiter. eos autem qui huiusmodi erant quid 15 fecit? conuiuificauit Christo.

totum reddidit praecedentibus illis quae de Christo dixerat, ostendens quoniam communionem ad eum habemus tam ex similitudine naturae quam ex copulatione resurrectionis. 20 deinde adicit resurrectionis lucrum: gratia estis saluati. uult dicere quoniam ‘suscitat uos, ut ultra salutem per gratiam adquiratis.’ ‘salutem’ nominat hanc, id est, ‘ut ne ultra pro delic-

tis poenam aliquam expectetis;’ eo quod et ‘perditionem’ diuina 2s scriptura poenam nominare consueuit. sicut Dominus in euangeliis dicit: tamete magis illum quit potest et animam et corpus perdere in gehennam. sed nunc illud euidentius dixit, eo quod et inperfec-

tum hoc in loco sensum reliquit; adicit illa quae sequuntur illud

2-4 ideo... malitiam om H 9g cepitC*H 10 et (bef. cet.) addH 12 donationesC H 13 aestimantC H 18-19 similitudinem H 23 idem (for

idest)C H 27 gehennaC (corr) || euidentius llud H

LETTER TO THE EPHESIANS 217 they had acquired many and great good things. And he strives to exaggerate their wickedness by rebuking them as much as possible. And so he speaks of the wishes of the flesh and the senses, and says

we were sons of wrath by nature, and the rest. By these words he vigorously condemns their former wickedness. ‘Therefore, since we were like this, what happened? 2:4-5a But God, whos rich in mercy, because of the great love with which he loved us, and when we were dead in transgressions and in sins,

For by saying when we were in this passage, he means that we have been,”? [145] and he refers this to the beginning of the passage.3° For he begins this way (2:1): And when you were dead in transgressions and your sins. ‘Thus, he inserts the rest (2:2—-4) because it was capable of demonstrating their excessive

wickedness. He took this up again in his account of God’s gift, no longer saying you (2:1), but we (2:5) in order to show that he reckoned wickedness common to both and likewise grace. But what did God do for those who were like this? 2:5b he made us alive together with Chnst—

He turned the whole discussion back to what he had said about Christ in the preceding verses, demonstrating that we have fellowship with him as much by the likeness of nature as by union with the resurrection. Then he adds what 1s gained by the resurrection: 2:5c by grace you have been saved—

He wants to say that “he raises you up so that from now on you may acquire salvation by grace.” He uses the word saved for salvation to mean “that you may no longer expect any punishment for transgressions,” because divine scripture customarily uses the word “lost” to mean punishment. For example, in the Gospels the Lord says (Matt 10:28): rather fear him who can lose both soul and body in Gehenna. Here he said this more clearly, because in this passage he left the meaning incomplete.3* He adds what follows to 72'l he comment makes sense only by realizing that the Latin clause translates the Greek participle. Theodore probably said: “For by saying us being, he means that we were.”

3°See Swete’s note (1:145): “v. 5 takes up the thread of v. 1, vv. 2-4 being parenthetic.” 3*'The comment is somewhat unclear. Presumably Matt 10:28 makes the point more clearly, but since 2:5c is an insertion, the meaning is incomplete.

218 AD EPHESIOS dictum quod dixit conuiutficavit Christo. quid dicens? et conresuscitauit et consedere fecit in caelestibus in Christo Tesu.

uides quoniam illa quae dixit de Christo, illis nos ait communicasse per illam quae apud eum est coniunctionem; ostendens quo5 niam non incassum memoratus est illa, scilicet non solum ea quae

de Christo sunt manifestat; sed ut ex illis liberalitatem erga nos Christi ostendat. deinde adicit: ut ostendat in saeculis superuententibus superabundantes diuttias gratiae suae in bonitate super nos in Chnisto Lesu.

10 bene in saeculis superuententibus dixit, quando ipsa rerum demonstratio manifestam erga nos ostendit Dei bonitatem, et gratiam illam quam perficere dignatus est per illa quae secundum Christum sunt. eo quod omni in loco illa magna quae per Christum praestita sunt nobis, de futuris probare est adnisus. neces15 sarie ergo et hoc adiecit, ita ut non in praesenti uita dictorum exigerent documenta; perfectam uero de nobis et plenariam reddidit rationem. resumit uero illud quod dixerat: gratia enim estis saluati [per fidem|].

regenerationis lucrum quod erit docens nos et dicit: 20 et hoc non ex uobis, Det donum; non ex operibus, ut ne quis glorietur. ipsius enim sumus factura, creatiin Christo Iesu in operibus bonis, quae praeparauitt Deus ut in illis ambulemus.

nam quod dixit: ipsius enim sumus factura, thoc in loco non secundum pri- évtadOa od xat& thy moaTHy Ayer 2 mam dicit opificationem, sed dyurovpytav, aAAd xata THY SevtéEsecundam; secundum quam et pav, xaO’ Av avaxtiCducda Sra THs recreamur, per resurrectionem davaotkoewe. iterum effecti.* unde adiecit: creati in Christo Iesu; sicut et ad Corinthios dicit: sz

30 guain Christo noua creatura. quod autem dicere uult indiget latitudinem, ita ut legentibus manifestum fieri posset. mortales cum

I inquid (sc. inquit) C(corr.) quod H 6 manifestaC H 18 _ per fidemomC H 20 nonex. op.omH 24 sq. Coisl. 204, f.68a([Cr. vi. 142, Fr. 133] 0e6dwpos SE pyoty cig TO ‘adTOD yao éauev mtotynUa, uTLoMEvtes Er” Epvyors a&yaBotc’:

évtatOa, %.0.A. 27-28 creamur per res. eff. iterum H 30-31 latitudine C (corr.)

LETTER TO THE EPHESIANS 219 his statement: he made us alive together with Christ.3*_ What does he say? 2:6 and he raised us up with him and seated us with him in the heavenly places in Christ Jesus,

You see that he says we share in those things he has said of

Christ by our union with him. He shows [146] that it is not without a purpose that he has mentioned them; that is, he does so not only to make clear the things that concern Christ but also to show from them Christ’s generosity toward us. Then he adds: 2:7 so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Chnist Fesus,

He rightly said in the ages to come, when the very revelation of the facts shows the obvious kindness of God toward us and the grace he saw fit to perfect through the dispensation of Christ. Because those great gifts bestowed on us through Christ are in every place, he strove to prove them by what was to come. Thus, he necessarily added this phrase so that the teachings of his words might not be restricted to the present life but would give a perfect and complete explanation with regard to us. And he takes up again what he had said (2:5c): 2:8a for by grace you have been saved {through faith|,

‘Teaching us what the profit of rebirth will be he says: 2:8b-10 and this is not from you; tt is the gift of God—not from works, so that no one may boast. For we are what he has made us, created in Chnist Fesus for good works, which God has prepared for us to walk in. For when he said for we are what he has made us,

jin this passage he is not spea- Here he is not speaking of the king of the first fashioning but first fashioning but of the seof the second by which we are cond by which we are created created again, made again by anew by the resurrection. the resurrection.* [147] This is why he added created in Chnist Jesus, just as he says to the Corinthians (2 Cor 5:17): uf there 1s a new creation in Chnist.33 But what he means requires a longer discussion to make it clear to the reader. Since we are mortal in this present life, a tendency to 3?'That is, verse 5c is an insertion that interrupts the flow of the language. 33 Swete (1:147) points out that this punctuation of the verse is common to “the great majority of the Latin authorities.” Cf. 2 Cor 5:17 in NRSV: “so if anyone is in Christ, there is a new creation.”

220 AD EPHESIOS simus secundum praesentem uitam, sequitur quodammodo mortalitatem facilitas peccandi. est enim quando quidem a uoluptate, quando uero a cupiditate pecuniaria, frequenter et ob praesentem gloriam quam et adpetere properamus, in delictum incurris mus. hinc contingit in multitudinem nos peccatorum et profunditatem impietatis praecipites duci; nihil iuuati neque ex illis legibus quae a Deo datae sunt nobis, nisi solum hoc, quoniam lex ostendebat illa nos agere quae non conueniebant. quid ergo fecit Dominus, cum nos minime possemus propter infirmitatem illam quae ro nobis aderat per mortalitatem, et cum non sufficeremus ad perfectam uirtutem proficere directionem? iterum nos secundo creauit, secundam illam uitam inmortalem donans nobis; in qua effecti, et naturalem abicientes infirmitatem, utpote erepti a mortalitate et ab omni passione liberi effecti, inmortali habebimur natura ut nec ts peccare ultra possimus. quoniam ergo dixit quia eramus mortui delictis, facientes uoluntates carnis et cogitationum, et eramus natura filit trae, sed cum tales essemus, conresuscitauit nos Christo, ut ultra

per gratiam salutem adsequi possemus; haec adiecit, latius comprobare illam salutem uolens, quae nobis effecta est per gratiam. 20 quidenim? quando hoc nobis praestitit, id est, resurrectionem. eo quod non ex nobis neque ex nostris operibus salutem adsequi poteramus, sicut et praeteritum ostendit tempus, sufficienter arguens in his nostram infirmitatem. et ideo denuo creauit nos in Christo, secundam illam uitam condonans nobis in qua effecti peccare qui2s dem nullomodo poterimus. omne uero quodcumque bonum est, permanebimus facientes illud. hoc enim dicit: creattin Christo Iesu in operibus bons;

Tut illa quae per nostrum pro- tv’ &mep amd tH otxetac moouLpositum agere nullomodo ualui- pécewmg xatopfiicat oddauds ofot 30 mus (eo quod naturalis infirmi- ‘te éyevéueQa tH THY QVvOLxHY av-

tas repugnabat nobis), haec si- timpdtrew yuiv aobéverav, tata ne labore aliquo cum multa fa- Styx mévov mavtdg obv evuapsta cilitate per gratiam eius, quinos ToAA}H yaeute TOD mOdG TOUTO NUKE

ad hoc iterum creauit, perficere dvaxtiGovtosg émteAéoon uly eyyée-

6 iuuatH 7 suntomH 8 nonomC 9g _ possimusC 10 nonom H* 12 secundum (for secundam) C* H 15 possemusC*H 17 nos, salutem om H 18 possumus H*¥ possimus H (corr.) 21-22 poterimus C* H 24 secundum C* H_ 28 sq. Coisl. 204/.c. 32 multaom H

LETTER TO THE EPHESIANS 221 sin somehow follows upon mortality. For sometimes by sensual pleasure, sometimes by desire for money, and often because of present honor we are eager to claim, we rush into a transgression. From this it happens that we are led headlong into a multitude of sins and a depth of godlessness. Nor are we helped in any way by the laws God has given us, save only that the law showed us what it was not right to do. Therefore, what did God do when we by no means had any capacity for good because of the weakness present in us through mortality and when we were not strong enough to make progress on the straight path leading to perfect virtue? He created us a second time, giving us immortality according to that life. When we are fashioned in it and have put off our natural weakness, in fact rescued from mortality and made free of all passion, we shall be kept in an immortal nature so that we shall no longer be able to sin. He said that we were dead 1n transgressions (2:1), doing the wishes of the flesh and the senses, and we were sons of

wrath by nature (2:3), yet even though we were like this, he raised

us up together with Christ (2:6) so that thereafter we might be able to acquire salvation by grace. Therefore, since he has said all this, he added these verses (2:8—10) in his wish to confirm at greater length the salvation that has been brought about for us by grace. What is it, then? It is when he bestowed this upon us, that is, the resurrection. In these verses he sufficiently condemns our weakness, because we were unable to acquire salvation of ourselves or by our works, as time gone by demonstrates. And so he created us anew in Christ, giving us with him the gift of that life in which we are to be made [148] incapable of sinning in any way. Instead,

we shall persevere in doing everything whatsoever that is good. This 1s what he means by saying created in Christ Jesus for good worrs,

jtso that what we were not so that what we were in no way strong enough in any way to do_ able to succeed in doing by our

by our own purpose (because own free choice, because our our natural weakness resisted natural weakness opposed _ us, us), this we might be able to ac- this became possible for us to complish without any toil and accomplish without any toil and with great ease by the grace of with great ease by the grace of him who created us again for the one who created us anew for

this.* this.

In this part of the letter he speaks of the resurrection as a good

222 AD EPHESIOS potuerimus.* VITAL.

dicens uero in hisce resurrectionis bonum, quod commune erat omnibus, siue illis qui ex gentibus crediderunt, siue illis qui ex Iudaeis; in subsequentibus illud adicit quod lucrum illorum tantum 5s erat qui ex gentibus erant, eo quod Ephesii ex gentibus ad fidem Christi accesserunt. et uehementius Deo gratias agere deproperat, eo quod non solum pro communibus, sed pro suis propriis debitores erant id facere: propter quod memores estote quoniam uos qui dudum eratis gentes, 10 in carne qui dicebamini praeputium. quod dicit, 22 carne, adiciilli debet gui dicitmini, non in illo dicto

quo gentes dixit; ut sensus hic esse uideatur: gui in carne dicimint praeputium. adicit enim: ab illa quae dicitur circumcisio in carne manu facta.

15 in carne praeputiatos debere dici adserens, eo quod et circumcisio erga carnem uideri potest. gquoniam eratis tempore illo sine Christo.

‘necdum enim credideratis in eum.’ non debet autem quisquam sermonum obscuritatem inhaerere; sed examinare debet 20 apostolicorum uerborum intellectum. abalienati a conuersatione Israel, et peregrini testamentorum promissions, spem non habentes, et sine Deo in hoc mundo.

‘reputamini (inquit) uos qui ex gentibus credidistis, quia ab illis qui in circumcisione sunt praeputium dicimini. et quasi natura2s lem quandam discretionem ad [udaeos in carne habere uidemini; quando secundum tempus illud, priusquam credidissetis Christo, nulla erat uobis ad Deum communio, neque habebatis bonas aliquas spes, alieni ab Israel extantes, et a promissionibus et testamentis quae ad illos fuerant factae, quorum summum bonum erat 30 1S qui expectabatur Christus.’ quid ergo? nunc autem in Christo Iesu uos qui aliquando eratis longe, prope facti estis in sanguine Christz. ‘sed

jnunc Christi mors resurrectio- ‘vdv 6 tod Xerotod Odvatog thy I poterimus C poteramus H 2 erant(forerat)C* 11 dicebamini C (corr.)

| alli for inillo) C (corr) 13 abicitC H 18 crederatisC* 19 obscuritati C (corr.) 20 apostolicumC 21 IsrahelC 26 quandamH || credissetis C* 27 eritC* 28 IsrahelC 34. sq. Coisl. 204, f. 69 a[Cr. vi145, Fr. 133] Oeddmp0c SE myo’ viv 6 TOD Xororod O., %.7.A.

LETTER TO THE EPHESIANS 223 common to all, whether they are Gentile or Jewish Christians. In what follows he adds what those who had been Gentiles gained, since the Ephesians had come to faith in Christ from the Gentiles. And he was eager for them to give thanks to God all the more intensely because they were obliged to do this not only for the gifts given to all but also for those that were particularly theirs: 2:11a Because of this remember that you who were formerly Gentiles in the flesh were called the uncircumcision

His expression you are called must be connected to in the flesh rather than to Gentiles, so that the meaning here is plainly: “you are called in the flesh the uncircumcision.”3+ For he adds:

flesh. :

2:11b by what ts called the circumcision made in the flesh by hand,

[149] He maintains that they should be called the uncircumcision in the flesh because circumcision is obviously related to the 2:12a since you were at that time without Christ, “For you had not yet believed in him.” And no one ought to stick

to the obscurity of what is said. Instead, he should pay attention to the meaning of the apostle’s words. 2:12b being aliens from the way of life of Isvael, and strangers to the testaments of promise, having no hope and without God tn this world.

“You who believed as Gentiles (he says) are reckoned to be like this because you are called the uncircumcision by those who are

circumcised. And inasmuch as you are seen to have in the flesh a certain natural difference from the Jews, at that time before you believed in Christ you had no fellowship with God, nor did you possess any good hopes, since you were aliens from Israel and from

the promises and testaments given to them, of which the greatest good was that Christ who was expected.” What then? 2:13 But now in Chnist Jesus you who once were far off have been brought near by the blood of Chnist.

“But

{now Christ’s death, by giving Now Christ’s death, by giving

the resurrection and introdu- the resurrection and introducing a life other than the present cing a life other than the present

one, has joined you who were one, has joined you who were 34'That is, we should read “formerly Gentiles, in the flesh were called” rather than “formerly Gentiles in the flesh, were called.” In his commentary Theodore uses the present tense instead of the imperfect of the Latin rendition of the text.

224 AD EPHESIOS nem donans et alteram uitam davdotacw yaprokuevog xat Etepov pro praesente inducens, coniu- avtl tov mapdvtog Eemetonyayey nxit uos quieratis multum sepa- Blov, ouvnvev VUK TObs ApeoTHTAC rati.’ qualiter aut quomodo?* TOAD. TAS KAL TLYa TOOTOY ;

5 ipse est enim pax nostra, qui fecit utraque unum, et medium parietem maceriae soluit inimicitiam in carne sua; legem mandatorum in edictis destituens, ut duos condat in sein unum hominem nouum, faciens pacem, et reconciliet utrosque in uno corpore Deo per crucem, interficiens inimicitiam in ipso.

10 lex per circumcisionem suos ab alienis discreuit; unde nec aliqua communio gentibus cum ludaeis poterat esse. circumcisione et quidem habebant potestatem. sed dominus {Christus per resurrectionem in- 6 Xgrotdg thy did tH¢ avactacews mortalitatem nobis praestans, cdavactav nuiv mapacyayv, xatéAv-

15 destruxit hanc diuisionem; in cev thy dtatocow tadtyy’ év yao inmortalietenim naturacircum- davatew doer TeprToUy Wey ODx KY cisio nequaquam poterit cele- ‘yévorto’ tobtov dé odx bvtoG, ovd_-

brari. circumcisione uero non wia pavynceta. axooBvatov xat meextante, nulla uidebitur praepu- pitetunuévov Sidaxprotc. aAAa WV 20 til et circumcisionis esse discre- xal adt@v tv évtToA@y Tov vouLOV tio; sed et ipsorum praecepto- évted0ev Exavoev’ mepittTy yap TO-

rum legem hinc cessare fecit, te m&ox tod vduou dSiataégtc.

superflua enim tunc omnis est definitio legis,*

2s eo quod iam ultra nec peccare poterimus. hoc ergo uult dicere, quoniam ‘ipse pacis nobis extitit auctor, qui illam inimicitiam et separationem quae inerat ex circumcisione carnis dissoluit per resurrectionis gratiam, inmortales nos ultra exhibens, apud quos circumcisio locum non habet ulterius; quid enim et conferre poterit

30 inmortalibus circumcisio, ubi praeputi discretio ultra non poterit inueniri? thanc autem inimicitiam abstu- [rattyy 3& thy Eyboav dqetrev, od lit, non circumcisionem solum wdvov agedA@v THY TEepLTOUAY aA-

auferens, sed et ipsam legem A& xal adtov tov vouov avons] 35 cessare faciens per sua decreta.’ did tév idtwv Soyuatav’ tva etIi circumcisionem CH 13 Coisl. 204/. c. 15 iussionem (for divis.) C

H:txtg || inomH 16 enimH* 21 etomH* 23-24 edefinitio (for est def.) C* 30 praeputioC* 32 Coisl. 204, f. 71 a[Cr. vi. 149, Fr. 133] Oeddmpac Sé pra: tva ely Sie Thy idtwv Soywatov, %.7.A. 33 solam H

LETTER TO THE EPHESIANS 225 quite separated.” How and in quite separated. How and in

what way?* what way?

[150] 2:14-16 For he is our peace, who made both one and has broken down the middle partition of the wall, the hostility, in his flesh, destroying the law of commandments by decrees so that he might compose in himself one new human, making peace, and might reconcile both in one body to God through the cross, putting to death the hostility

By circumcision the law separated its own people from aliens, and so there was no possibility of any fellowship for Gentiles with Jews. It was by circumcision that they had such authority, but the Lord TChrist, by bestowing on usim- Christ, by bestowing on us 1mmortality through his resurrec- mortality through his resurrection, destroyed this division, for tion, destroyed this division, for circumcision could by no means circumcision would not exist in be observed in an immortal na- an immortal nature. And when ture. And once circumcision this comes to pass, there will ap-

ceases to exist no distinction pear no difference between unwill appear between uncircum- circumcision and circumcision. cision and circumcision. Ra- Rather, from then on he stopther, from then on he made the ped the law of commandments, law of those commandments to for at that future time the entire cease its operation, for at that ruling of the law 1s useless. future time the entire ruling of

the law 1s useless,* |

because we shall no longer be able to sin. Therefore, he means that “he is the author of peace for us, because by the grace of the resurrection he destroyed the hostility and division present because of the circumcision of the flesh, displaying us from now on as immortal and as people among whom circumcision no longer has a place. For what benefit could circumcision give to those who are immortal, where there could no longer be found any difference made by uncircumcision?

tAnd he took away this hosti- [And he took away this hostility lity not only [151] by removing not only by removing circumcircumcision but also by stop- cision but also by stopping the ping the law itself by his own law itself]35 by his own decrees, 35’The brackets indicate Swete’s conjectural rendering of the Greek text.

226 AD EPHESIOS quae autem sunt decreta? resur- 7y, Tio avactdoems, tH apOaorectio, incorruptela, inmortali- cia, tio aBavactacs déyuata xatas. haecenim “decreta’ uocauit, Aécacg tata wo Ev TokyUaow dvquasi quia et in re sint, ex qui- ta, THs Oelac yaputosg év july xatas busefficitur, utiam ultra pecca- mpattonévys, ao undé mecotayudre non possimus, opereid diuina tov nus SetoOar xat évrorte THs gratia in nobis expediente; ita té6de tt motely 7} wh ToLetv BovAoué-

ut neque praecepta ulterius in- v7¢ Huse. digeamus, neque ulla mandata 10 quae alia quidem nos facere uolunt, alia prohibent.* illam ergo inimicitiam et separationem quae ex circumcisione fiebat cum omni lege fecit cessare; duos nos, id est, illum qui ex gentibus erat et qui ex Iudaeis, unum quendam nouum hominem 1s per resurrectionem faciens inmortalem, apud quem nulla circumcisionis et praeputii habetur discretio. sic enim nos in unum corpus illud inmortale habere effecit, in pace nos constituens, familiaritatem utriusque nobis illam quae ad Deum est hinc donans. quae cuncta efficit per propriam crucem, ut dicat ‘per passionem et mor-

20 tem,’ Omnem inimicitiam quae inesse nobis uidebatur adimens, utpote et ipsam mortem per resurrectionem destruens. optime autem illam separationem quae ex circumcisione fiebat medium parietem maceriae uocauit; ostendens nullomodo posse nos inuicem propinquare, ad similitudinem eorum, qui, maceria quadam me25 diante, propinquare sibi prohibentur; eo quod nec erat possibile secundum legis praeceptum eos qui in praeputio erant aliquam ad circumcisos habere communionem, praeterquam si circumcisionem suscipere uoluissent, quod erat illius partis semel fieri. prudentia uero apostolica est demiranda, eo quod memorans resurrec30 tionem et illa quae exinde adquisita sunt gentibus, simul adtraxit et ludaeos, eo quod reconciliationem similiter et isti sicut et illi per

7 wtrcomedd. 17 efficitC 18 illaC*H 24 maceriaeC H 26 praeputium C* 27 propterquam H 29 estomH 30 ex(foret)CeaH | qui ita (for adquisita) H

LETTER TO THE EPHESIANS 227 decrees.”3° What decrees are that is, the resurrection, incorthey? The resurrection, incor- ruption, immortality. He called ruption, immortality. For he them decrees because when they called these “decrees” because exist in fact, with divine grace insofar as they exist in fact they operating in us, we need no orhave the effect that we can no dinances or a command willing longer sin, since the working of us to do or not to do something.

divine grace provides this for us, so that we no longer need ordinances or any commandment,

some commanding us what to do, others giving us prohibitions.*

Therefore, he stopped the hostility and division that resulted from circumcision together with the entire law. And he made the two of us, that is, the one from the Gentiles and the other from the Jews, a kind of single new human, immortal through

the resurrection, a new humanity in which no distinction of circumcision and uncircumcision obtains. For in this way he brought about the keeping of us in that one immortal body, establishing us in peace, and from this giving both of us intimacy with God. He brought all this about through his own cross, that is, “through his suffering and death,” removing all the hostility present to us, just as he also [152] destroys death itself through the resurrection. And quite effectively he called the division that came about because of circumcision the middle partition of the wall, demonstrating that we could in no way draw near to one another,

in the same way that people are prevented from drawing near to one another when some wall stands in the middle. This was because it was impossible according to the ordinance of the law for

the uncircumcised to have any fellowship with the circumcised, unless they were willing to receive circumcision, which was to be done once for all in their judgment. But the apostle’s wisdom is to be admired, because by mentioning the resurrection and what the Gentiles had gained from it he at the same time brought

in the Jews. ‘This was because both groups alike had gained reconciliation through the resurrection, so that the Jews might not seem to think highly of themselves inasmuch as they had just the 3° Per sua decreta, instead of in edictis, as in the text of 2:15.

228 AD EPHESIOS illam potiti sunt; ut ne uideantur magna sapere [udaei, quasi qui nil minus habuerint. unde iterum dicit: et ueniens euangelizautt pacem uobis qui longe estis et qui prope.

prope dicens, ludaeos designauit, propter legis disciplinam. 5s adicit illud quod praecedentibus consequenter iungi poterat: gquoniam [per eum] habemus accessum utrique in uno Spiritu ad Patrem.

‘utrique (inquit) similiter eandem Spiritus participati gratiam potuimus accedere per eum ad Deum, ita ut et patrem illum ad10 scribamus proprium. quod numquam neque ludaei ex lege huiusmodi familiaritatem adquirere potuerant; e contrario uero et poenae eos lex subiciebat, minime ab illis scrupulose seruata.’ et quoniam ostendit quia et ludaeis Christi aduentus maximum contulit lucrum, licet gentibus uideretur alienis extantibus eligan15 tem quandam illam praebuisse familiaritatem quae nullomodo illis pertinere poterat; resumit iterum illud, quasi ad illos proloquens qui ex gentibus crediderunt: ttaque 1am ultra non estis peregrini et aduenae, sed conciues sanctorum et domestict Det, aedificatt supra fundamentum apostolorum et

20 prophetarum. id ipsud dicens quod et in superioribus dixerat, quoniam ‘ultra non estis alien a pietate; domestici enim Dei estis effecti, tllam quae ad apostolos et prophetas est communionem suscipientes per illam fidem quae est in Christo.’ et quoniam dixit superaedificat, 25 seruans exempli ipsius sequentiam adicit: existente angulari lapide ipso Iesu Christo, 1n quo omne tactum

2 nihilH 10 nequeomH* 11 assequi(foradquirere)H 13 aduentum C*H 18 ciuesH 21 idipsumC (corr.) H 26. existente [existens H] angulare [- iC (corr.)] lapide ipsum Iesum Christum C H_ || tactu C

LETTER TO THE EPHESIANS 229 same privileges as the Gentiles. Thus, he goes on to say: 2:17 And he came and preached peace to you who are far off and who are near,>’

By near he indicated the Jews because of the study of the law. He adds what could have been joined in logical order to the preceding verse: 2:18 for [through him] both of us have access in one Spirit to the Father.

“Both of us (he says) by having alike participated in the same grace of the Spirit have been able through him to draw near to God, so that we assign him as our own Father. Not even the Jews by the law had ever been able to acquire an intimacy of this kind. On the contrary, the law [153] used to subject them to punishment if they kept it with less than scrupulous care.” And since he shows that Christ’s coming conferred the greatest gain also to the Jews, even though he plainly bestowed on the Gentiles who were alien that sort of excellent intimacy that had never in any way been possible for the Jews to have, he picks up his argument again, inasmuch as he is addressing Gentile believers: 2:19-20a And so you are no longer strangers and aliens, but you are fellow citizens of the saints and members of the household of God, built upon the foundation of the apostles and prophets,

He is saying the same thing he said above (2:12), that “you are no longer aliens from true religion.2° For you have been made members of the household of God, since you have received fellowship

with the apostles and prophets through faith in Christ.” And since he said built upon, he keeps the logic of his illustration and adds: 2:20b-22 with Jesus Christ himself as the cornerstone, in whom the whole touch>° joined together grows into a holy temple in the Lord, in whom you also are built together into a dwelling place for God in the 37See Swete’s note (1:152): “The Vulg. supplies fuistis. The second etpyyyy,

which is represented in all the versions excepting the Syriac, appears to have been wanting in T’h.’s text. It is omitted also by Chrys. and Thdt., followed by the later Greek expositors.” 38In 2:12 the reading is abalienati ... peregrini (&reyAoTOLMUsvot ... Evor), while in 2:19 it is peregrint ... advenae (Eévor ... m&PoLxOoL).

39See Swete’s note (1:154). Theodore is apparently reading &py here instead

of otxodouy, understanding it to mean “touch” rather than ligament, as his following commentary shows. Swete says: “I can only account for this singular error by supposing that Th. wrote without reference to his codex, and that he has blended c. 1. 21 ... with iv. 16.”

230 AD EPHESIOS coaptatum crescit in templo sancto in Domino, in quo et uos coaedificaminti in habitaculum Dei in Spiritu.

‘angularis lapidis ordinem nobis Christus tenere uidetur, super quem et illi qui ex gentibus et nos qui ex [udaeis credidimus utri5 que coniungimur, discretione nulla ultra in nobis intercedente; Teo quod in templum Dei coap- émewdh eig vabv tod Deod TteAodtamur similiter utrique eadem wev d&uodtepon, TH avTy Suvawer TOD

uirtute Spiritus per regenera- mveduatos did THs dvayewhoews TO tionem, ita ut adsequi merea- ovvtedcty cig wtav olxodouny de&a-

ro murinunoconsistere aedificio.’ puevor. to de év @ adoa ayy ovrnam quod dixit: im quo omne aopodoyovpévn, iva ciry: mas ALDOS

tactum coaptatum, ut dicat ‘om- 67d ayy mintwv’ a6 tiv0sg idtwnis lapis qui sub tactu cadit;’ a wuatosg obtws cimav, év taZer SyAoquadam proprietate ita dicens, vét. avOp@7ov tov AtOov Acyov.

1s inordine uidelicet hominis lapidem dicens.* et quoniam omni ex parte retulit Dei gratiam quae 1n nos est et resurrectionis lucrum et illorum quae expectamus magnitudinem, adicit: 20 huius rei gratia ego Paulus, uinctus Christi Iesu pro uobis gentibus.

et non dixit illa quae huius rei gratia dici uoluerat, sed relinquens in ultimo eius supplementum ad illud cucurrit quod dixit; uinctus pro uobis gentibus. illa quae subsequebantur adicit, ostendens quemadmodum illi pertinere uidetur gentium euangelium, 25 pro quo etiam uinctum se esse dicit: si tamen audistis dispensationem gratiae Det quae data est mthi in uobis, quoniam [secundum reuelationem notum| factum est mihi mysterium, sicut praescripst in paucibus, prout potestis legentes intellegere prudentiam meam in mystertum Christt.

30 multam habent obscuritatem ob sermonum compendiosam ex-

3 lapis, Christi H 6. sq. Coisl. 204, f. 73 a. [Cr. vi. 152, Fr. 133] Oed8dwp0c

dé pyow: érerdy, x.t.A. 7-8 eandemuirtutem CH 8-9 tov ovvtedetycod., edd.; txtconj. Fr. g adepti (aft. reg.) add C (corr.) 12 mlotvews (for nimtwv)

edd. 14 ista(forita) C (corr) 17 gratiaC* || nobisC (corr) 27° sec. reuel. notumomCH 28 scripsiH || paucisC (corr) 30 multum CH || obomH

LETTER TO THE EPHESIANS 231 Spirit. Christ plainly holds the rank of cornerstone for us. Upon him both those from the Gentiles and we from the Jews have believed we are both joined together with no distinction any longer placed between us,

Tbecause both of us alike are joi- since both of us find our goal ned together in the temple of in the temple of God, receiving God by the same power of the by the same power of the SpiSpirit through rebirth, so that rit through the resurrection our we are granted the right to at- joint perfection in one building. tain [154] our position inasin- ‘The phrase in whom the whole gle building.” For when he said touch 1s joined together means in whom the whole touch is joined every stone that falls beneath a together, he means “every stone touch. He said this in some pethat falls beneath a touch.” He culiar way, apparently compasays this in some peculiar way, ring a human being to a stone. apparently comparing a human being to a stone.* And since everywhere he referred God’s grace in us to the riches of the resurrection and to the greatness of those things we await, he adds:

3:1 For this reason I, Paul, a prisoner of Christ Fesus for you Gentiles—

He did not explain what he had wanted to say for this reason, but leaving until later what he wanted to add, he rushes on to his words a prisoner for you Gentiles.*° He adds what follows to show how the gospel for the Gentiles plainly was his concern. And he says that it was for it that he 1s a prisoner: 3:2-4 tf, at any rate, you have heard of the dispensation of God’s grace that was given me for you, that the mystery was made [|Rknown|

to me [by revelation], as I wrote above in a few words, a reading of which will enable you to perceive my understanding of the mystery of Christ, [155] All his discussions in this letter, even the doctrinal ones,

have a good deal of obscurity because of the concise way he expresses himself. And this is especially true of that part of the letter we now propose to interpret. ‘Therefore, we must pay close 4°See Swete’s comment (1:154): “Th. regards the thread of the argument as taken up again in verse 14.”

232 AD EPHESIOS pressionem uniuersa etenim illa quae dogmatica sunt in praesenti epistola; maxime autem ista pars epistolae quae a nobis nunc interpretari est proposita. intendendum est ergo ad intellectum sermonum, cuius doctrinam praehonorabilem omnibus existimare de-

s bemus. statim uero [quae] data est, pro datam dicit; juult enim dicere quoniam ‘ne- fodbdAeta. etmetv Ot. ‘mé&vtTwWS TOU

cessarie aliqua ex parte audistis yxovoate thy mapacyebetony wor datam mihi in uobis gratiae di- tig cig buaS yaprtog olxovoutav’ 10 Spensationem, et quoniam se- xat dt. xata a&moxcAudi edeLauyy cundum reuelationem suscepi ‘tov wvotyetov tovtoV THY Yvaotv'

mysterii istius cognitionem. de zept od 3H ual yeyodonxa duty quibus et scripsi uobis ut fasad- we éviv da Boayéwv, Ext tO mittebat de paucis, ut cognosca- yva@vat xat buae tod wuotypetov Thy

15 tis et uos illam quam suscepi ovveovy.’ prudentiam de hoc mysterio.’* sicuti ad Corinthios scribit; sic nos existimet homo, sicut ministros Christi et dispensatores mysteriorum Det; hoc est, ‘ordinatos ut de

inenarrabilibus omnibus distribuamus uobis doctrinam.’ et quod 20 Sit ipsum mysterium, dicens secundum reuelationem notum est. quod alis generationibus non innotuit filtis hominum, sicut nunc veuelatum est sanctts apostolis eius et prophetis, in Spintu, esse gentes coheredes et concorporales et conparticipes promissionts etus in Christo.

25 hoc quod ab antiquis quidem ignorabatur, nunc autem manifestum est et apostolis et prophetis; ‘prophetas’ dicens illos qui eo in tempore prophetiae gratia digni habiti esse ostendebantur. quoniam placuit Deo ut gentes communionem habeant omnis promissionis quae est in Christo, quae et expectatur ut suum exitum su30 mat. ideo optime dixit sicut praescripsi. dixerat enim in superioribus de hoc, quoniam magna sunt illa quae in nos sunt a Deo con-

lata; quorum participationem etiam gentes dignae habitae sunt. deinde dicens mysterium, resumit dictum sz tamen audistis dispen-

2-3 interpretareC* 3 positaH 7 sq. Coisl. 204, /. c. [Cr. vi. 153] 9 notveoviay (for ofx.) Cr. 13-14 én to ydvar Cr. 16 misterium C*¥ 17 sicutiet H || ut (forsicut)H 18 dispensatorum H_~ || ministeriorum (for myst.) C* 30 scripsiH 32 habitiC*H 33 resumet C*

LETTER TO THE EPHESIANS 233 attention to understand the discussions of one whose teaching we ought to consider more distinguished than anyone else’s. And immediately he says that was given instead of given.*" tHe means that “you have ine- He wants to say that “you have

vitably somehow heard of the inevitably somehow heard of gracious dispensation given me_ the gracious dispensation given

for you and that it was by reve- me for you and that it was by lation that I received knowledge revelation that I received knoof that mystery. I wrote you wledge of this mystery. I wrote about this, as far as was permit- you about this, as far as it was ted in a few words, so that you possible in a few words, so that might also know the understan- you might also know the underding I received about this my-_ standing of the mystery.” stery.”*

He writes this way to the Corinthians (1 Cor 4:1): Let a person think of us this way, as servants of Christ and dispensers of God’s mysteries, that is, “appointed so that we may distribute to you teaching about all the ineffable doctrines.” And he explains what this very mystery is by saying it was made known by revelation. 3:5—-6a what was not made known in other generations to the sons of men as [156] itt has now been revealed to his holy apostles and prophets

by the Spirit, that the Gentiles are fellow heirs and members of the same body and fellow sharers in his promise in Chnist

What was unknown to those of old has now been manifested to both the apostles and prophets. By “prophets” he means those who at that time were openly held worthy of the grace of prophecy. This was because it pleased God that the Gentiles should have a share in the whole promise in Christ that is expected to find its fulfillment. And so he quite effectively said as I wrote above (3:3).4% For he had spoken above of this, saying that what God confers on us is great and that the Gentiles are held worthy of sharing it. ‘Then, speaking of the mystery, he resumes what he said (3:2): uf at any rate you have heard of the dispensation of God’s grace that was given me for you:

3:6b-9 through the gospel of which I have become a minister according to the gift of God’s grace that was given me by the working **'That is, “given” refers to the dispensation rather than to the grace.

42'T hat is, in 2:13ff., or possibly in the whole of the letter following the salutation.

234 AD EPHESIOS sationem gratiae Det quae data est mth1 in uobis: per euangelium, cutus factus sum ego minister secundum dationem gratiae Dei quae data est mtht secundum inoperationem uirtutis ejus. mihi minima omnium sanctorum data est gratia ista, in gentibus euan5 gelizare inuestigabiles diutias Christi, et inluminare omnes quae esset dispensatio mysteri quod absconditum futt a saeculis in Deo qui omnia creauit.

idipsum dicit et hoc in loco, quoniam ‘datum est mihi mysterium euangelii, ita ut omnibus gentibus praedicem uoluntatem ro Dei, illam quae erga illos extitit; et ut ostendam illis doctrinam huius mysterii quod absconditum fuerat et omnibus erat occultum, soli uero Deo erat cognitum, ei qui omnia fecit.’ et ostendens quemadmodum omnibus erat occultum, adicit: ut innotescat nunc principatibus et potestatibus in caelestibus per 15 ecclesiam multiformis sapientia Dei, secundum propositum saeculorum quod fecit in Christo Iesu domino nostro; in quo habemus fiducram et accessum in confidentia per fidem etus.

sic enim omnibus hoc occultum erat quod erat dispensandum per Christum, ita ut nec principatus nec potestates (ut dicat “inu120 sibiles uirtutes’) potuissent primitus scire illa quae erant futura; quae uere recognouissent nouam et gloriosam Dei sapientiam de his quae dudum illi et ante saecula fuerant placita, nunc uero manifestata per illa quae erga ecclesiam facta sunt—ut dicat ‘erga fideles,’ qui per fidem nouati, et futurorum spem suscipientes per2s fectam, offerimus cum multa confidentia Deo, utpote qui et magna quadam fiducia constituemur. et qualis est illa? talis quae iam ultra peccare nos non patitur, neque ab illis quae nos decent excedere nos ultra sinat. haec omnia interiecit ad illud quod dixit: Paulus uinctus pro uo30 bis gentibus. et quasi confirmans illud adicit: propter quod postulo non deficere in tribulationibus meis pro uobis, quae est gloria uestra.

‘pro his ergo non solum gauisus sum quoniam uinctus sum,

4 istaomH 8 mihiomH 12 et(forei)H || facitC 14 ostendat (for innot.)H || principibusH 15 multiformiH 16 quamCH 18 hoc om H 21 cognouissent H 23 facta est [éyévero?] CH 24 renouatiC (corr.) 24-25 perfectum H 26 fiducia quadam H*. 28 sinantC H 32 mea (for uestra) H 33. gravis (for gauisus) C* || sum (1°) om C A (corr.)

LETTER TO THE EPHESIANS 235 of his power. To me the very least of all the saints was that grace given to preach to the Gentiles the good news of the unsearchable riches

of Christ and to illuminate all as to what 1s the dispensation of the mystery that was hidden for ages in God who created all things,

[157] In this passage he says the same thing [he said 1n 3:2], that “the mystery of the gospel has been given me so that I might

preach to all the Gentiles God’s will that stands firm for them and | that I might show them the teaching of this mystery that had been

hidden and concealed from all, but known to God alone, to him who made all things.” And to show how it had been concealed from all, he adds: 3:10-12 so that now to the rulers and authorities in the heavenly places the manifold wisdom of God might be made known through the

| church according to the purpose of the ages, which he accomplished

in Christ Jesus our Lord, in whom we have boldness and access in , confidence through faith in him.

For this was concealed from all in this way because it was destined to be dispensed [158] through Christ, so that neither the rulers nor the authorities (he means “the invisible powers”) could have at first known the things that were to come. But they recognized them as God’s new and glorious wisdom concerning what had been his good pleasure long ago and before the ages came

to be, but now manifested by what took place with respect to the church—he means “with respect to the faithful,” we who renewed by faith and receiving the perfect hope of the things to come, make our offering to God with great confidence, since we have been established in a certain great boldness. And what is that like? It is such that we are no longer allowed to sin, nor are we any longer permitted to depart from what is suitable for us. He inserts all this (3:2-12) after he said Paul, a prisoner for you Gentiles (3:1). And as though to confirm this, he adds: 3:13 Because of this I pray not to lose heart in my afflictions for you, which is your glory.

“Therefore, for these reasons | am not only glad that I am a

236 AD EPHESIOS sed et oro ut non cedam illis quae pro uobis sunt tribulationibus; sciens quoniam uestrum est lucrum, si ergo passiones sustinens tolerauero, non discedens ab illis quae conueniunt.’ et quoniam omnia ista ad illud retulit quod dixerat, Paulus uinctus pro uobts s gentibus; resumit iterum quod dixerat, hutus ret gratia. et quod 1bi dicere supra proposuerat, hoc in isto loco adicit: huius rei gratia, flecto genua mea ad patrem domini nostri Tesu Christi, ex quo omnis congregatio in caelis et super terram nominatur. Tquidam paternitas legerunt, TIVES TAT OLA AVEYVWGaY, OD OUV-

ro non intellegentes quod positum tévteg TO xeluevov' Zot dé yoaerat ab apostolo; est autem con- tola. Tatore wév yao H ovyyévern gregatio. nam patria uel pater- déyetat, poatota S8& 7d oboTHUa’ nitas, cognatio dicitur; congre- év dé Tolg odpavotc cuyyévern wéev gatio autem collectio esse insi- oddeutx, cvothuata dé xa TmOAAK. 15 Mmuatur. in caelis namque co- 76 Totvuy todtov ydow &vwobev Lév gnatio quidem est nulla; con- &rodedmxag modg TK TteOKetweva,

gregationes autem sunt pluri- dunynow gyovta tod usyé0ove tHe mae. nam quod dixit: huius meot huss yaortos tod Oeod, évtadret gratia, sursum quidem red- 6a dé adtd peta ta mapevtefévta 20 didit ad illa quae praedicta fue- dvaraBev, todto Agyer, Sti “drée rant ei, quae narrationem ex- ‘tovtwv an&vtwy Ov Hutv magéoplicabant magnitudinis gratiae yev, xalt o> mooetrov odtws dvtwv Dei illius quae erga nos factaes- weydAwv xat Oavunotay, Excortote

se uidebatur. hoc uero in loco rpoorintw tH matet tod Xoerotod, 2s illud post interiectionem resu- 6v &mav cbotynua elite dv odpavoic mens, hoc dicit, quoniam ‘pro elte Ent vic oixetov xaret te nal his omnibus quae nobis praesti- yetta deorbtyy.’ tit, sicut praedixi, quia sic sunt magna et demiratione digna et 30 Nnimium praeclara, per singula momenta genua flecto patri Christi, quem omnis congrega1 ero (for oro) H 3° non discedetis ab illis quae uobis conu. C (corr.) 6

super (for supra) C* H 8 terraH 9g leguntC (corr) || sq. Coisl. 204, f.76a[Cr. vi. 159, Fr. 134] Oe63wpoc 8é prow: tivés, x.7.A. || eaxtordy cod.

10-11 gatpiacod. 13 ywevomedd. 14 esseom Hg 19 rursum (for sursum)C || adr, Cr. 20 praedicataC 21 eisque (for eiquae)C 2122 explicabatC H || mapetyeedd. 22 mooermmvCr. 26 xarcttatcod., edd. 31 flectiC H 32 Christo C* H

LETTER TO THE EPHESIANS 237 prisoner, but I also pray that I may not yield to those afflictions that are for your sake.*3 I know that the profit is yours if, indeed, I persevere in bearing my sufferings and not deserting convictions that are right.” And since he has referred all this to what he had said (3:1), Paul, a prisoner for you [159] Gentiles, he repeats the statement he had made (3:1), for this reason. He adds at this place what he had also set forth at that previous place: 3:14-15 For this reason I bow my knees before the Father of our Lord Fesus Christ, from whom every association in the heavens and on earth takes its name,

{There are some who have read Some people have read father-

fatherhood by failing to un- land, tailing to understand what derstand what the apostle put is put down; the reading is assodown, but the reading is asso- ciation. ciation. For fatherland or fa- For fatherland is said of blood therhood is spoken of blood re- relationship, but an association lationship, but association has is an assembly.

the connotation of an assembly. There is, of course, no And in the heavens there 1s no blood relationship in the hea- blood relationship, but there are vens, but there are a great many many assemblies. ‘Therefore, associations.*+ For when he the expression for this reason, said For this reason, he turned which he used above, shows he back to what he had previou- has turned back to what presly said above, which [160] gave cedes, since it contains an acan account of the greatness of count of the greatness of God’s God’s grace that plainly came grace concerning us. But here about for us. But in this pas- when he resumes his argument sage, when he resumes his ar- after what he had inserted, he gument after the insertion,*> he says this because “for all these says this because “for all these gifts he has bestowed on us, as gifts he has bestowed on us, asI_ I said before, since they are so said before, since they are great great and marvelous, I constanand worthy of admiration and tly bend my knees to the Father 43'That is, Paul risks losing heart, not the Ephesians. 44'Theodore’s reading of gpatetx instead of mater& (congregatio instead of paternitas or patria) is idiosyncratic, unsupported by any manuscript or version. What seems to bother him is the implication of blood relationship in heaven and possibly the fact that the Gentiles have no blood relationship with Israel. 45'The insertion is 3:2-13, and “for this reason,” occurs in 3:1 and 3:14.

238 AD EPHESIOS tio siue ea quae in caelis est siue

ea quae super tervam est, proprium uocat et aestimat esse dominum.’*

5 quid depostulans ab eo? ut det uobis secundum diuitias gloriae suae uirtutem confortari per Spiritum etus in interiorem hominem; habitare Christum per fidem in cordibus vestris; in caritate radicati et fundatt.

‘postulo (inquit) ab eo, ut secundum suam bonitatem praebeat

1c uobis Spiritus gratiam, ut confirmet uos in ea quae secundum Christum est fide; ita ut aestimetur idem inhabitare in uestris animis, uobis erga eum habentibus caritatem, quasi quandam radicem et fundamentum firmissimum.’ et aliud adicit: ut possitis comprehendere cum omnibus sanctis, quae sit latitudo et 1s; longitudo et profundum et altitudo; cognoscere etiam supereminentem scientiae caritatem Chnistt.

Tnam quod dicit, cognosce- ¢ év TO Yoru® 7O éyra2. mo: notas mihi fecistt uias wi- oiods pot ddodvds Cwijc: [mAnowoetc tae; adimplebis me laetitia cum we ebyooodtrvncs peta tod me00Wuultu tuo, hoc est, ‘in fruitione mov gov]: avtt tov: “ev aroAnvoet uitae me constituisti.’ similiter we tH Gwi¢ xatéotynoas.’ Onolwe autem et quod dixit, ut possitis S& xat rd éuoydonte xatalapéodau 2s comprehendere; ‘ut in fruitione 76 év a&moAaboer xataotyvar tod

(inquit) rerum consistatis.’ et mokyyatos Aéyer. xal toto dethoc ostendit ex illo quod [ait], xvuvow da tod ody toic dyiows. T cum sanctis. nam ‘latitudinem 9& wAdtog xal ufos xal Bddog xal et longitudinem et profundum wos, tva etry tic yaortog TO Ueve30 et altitudinem,’ ut dicat gratiae 00¢ and tv mae’ HUdV dvoudtov. magnitudinem ex illis nomini- ‘edyouo tolvey Hote VuK> OVVATIObus quae apud nos esse magna AaUoat toig Kytowg THS ObTWS LE-

uidentur. ‘oro (inquit) ut frua- yarns xat Davuaotig Swpexe TOD minicum sanctisillatam magna 0Oc00, iv moAAH TOD Xetotod 7rept

35 et demiratione digna donatione pas cyarnn mapeoyev Huty.’ Dei quam praestitit nobis cari1 et(forea2°)C 6 confortareCH 7 fidemH 17 sq. Coisl. 204, f. 78a [Cr. vi. 163, Fr. 134] 0e68wpode prow: to ywGvor, x.7.A. 25 fruitionem H 27 ex illud quod cum s. C* AH illud quod ait c. s. C (corr.)

LETTER TO THE EPHESIANS 239 exceedingly magnificent, I con- of Christ, whom every assemstantly bend my knees tothe Fa- bly whether in the heavens or on ther of Christ, whom every as- earth calls its own Father and sociation, whether im the hea- considers him its Lord.” vens or on earth calls its own Father and considers him to be Lord.”* What does he pray for from him? 3:16—-17 that, according to the nches of his glory, he may grant that

you may be strengthened in your inner man with power through his Spint, and that Christ may dwellin your hearts through faith, as you are being rooted and grounded 1n love,

“T pray (he says) from him that according to his kindness he may

bestow on you the grace of the Spirit to strengthen you in your faith in Christ, so that he may be thought to dwell in your souls when you have a love for him as solid as possible, like a root or a foundation.” And he adds something else: 3:18—-19a that you may be able to comprehend, with all the saints, what is the breadth and length and depth and height,*® and to know the love of Chnist that surpasses knowledge,

[161] For when he says know, He says know instead of “enhe means “enjoy,” since he is joy,” since he was speaking of speaking of the knowledge of the knowledge of realities, as those realities, as in the psalm in the psalm (15:11): You have (15:11): You have made known made known to me the paths of to me the paths of life; you will life; [you will fill me with joy fill me with joy with your coun- with your countenance], that 1s, tenance; that is, “you have esta- “you have established me in the blished me in the enjoyment of enjoyment of life.” And simi-

life.” And similarly he said larly he said that you may have that you may be able to compre- the power to comprehend to mean

hend, to mean “that you may _ standing fast in the enjoyment

stand fast in the enjoyment of of the reality. And he shows the realities.” And he shows this by saying with the saints, for this by saying with the saints, the breadth and length and depth for the breadth and length and and height mean the greatness depth and height mean the great- of the grace, indicated by our 4° The reversal of “height” and “depth” also occurs in the commentary and in Chrysostom and Theodoret.

240 AD EPHESIOS tas Christi, multa erga nos existens.’*

et quod lucrum ex hoc erit nobis? ut adimpleamini in omnem plemtudinem Det.

5 ‘ita ut et ipsiin portione communis corporis uideamini, 1n quod uel maxime inhabitat Deus.’ et orat taliter pro illis. post propositam gratiae narrationem concludit dogmaticos sermones sub specie gratiarum actionis, eo quod et sub tali specie expositionem eorum fecisse uidetur. quibus adicit: 10 et autem qui potens est super omnia facere superabundanter quae petimus aut intellegimus, secundum uirtutem quam inoperatus est in nobis; ipsi gloria in ecclestain Christo Iesu, in omnes progenies saeculi saeculorum. amen.

‘praestabit enim ista Deus qui potens est et ista et ampliora fa1s cere ab illis quae petimus et intellegimus, qui in illis quae per Christum erga ecclesiam facta sunt per singulas generationes et per omne saeculum gloriosus esse et uidetur et uidebitur.’ nam quod dixit, ez autem qui potens est super omnia facere, dictum est autem xat eddewbev. quod enim uult dicere, 1am in praecedentibus a no20 bis dictum est manifestius. obsecro ergo uos ego uinctus in Domino.

dogmaticos sermones hucusque consummans, incipit hic ethicos. et primum quidem illis disputat de caritate et concordia quam erga se debent in inuicem exercere; quam et maxime omnibus il-

2s lis plus esse necessariam existimat, omni in loco de illa dispu-

5 etipsietC 6 postomH 7 dogmaticosermoneH 14 etistaomC || etamploraomH 17 omnemC* || uideretur (for uidetur) C¥* 18-19 dictum est autem catelipsin C* (catalipsin C (corr.)) dictum est catelipsin H 19

tam (foriam) H 21 autem (forergo)H 22 hicomH 24 1n (bef. inuicem)

om H 25 illud H

LETTER TO THE EPHESIANS 241 ness of grace indicated by our usage of these words. “hereusage of these words. “I pray fore, I pray that you may enjoy (he says) that you may enjoy withthe saints so great and marwith the saints such great and velous a gift of God, a gift the marvelous things by God’s gift, great love of Christ for us has which Christ’s love bestowed on bestowed on us.” us, since his love is abundant toward us.”* And what profit will we have from this? 3:19b that you may be filled with all the fullness of God. “So that we ourselves may be seen in our share of the common body in [162] which God dwells to the greatest possible extent.”

This is how he prays for them. After setting forth his account of grace, he concludes his doctrinal discussions in the form of a thanksgiving, because he plainly constructed his exposition of these themes in such a form.*+’ He adds to them: 3:20-21 And to him who 1s able to accomplish more than abundantly above all we ask or understand, according to the power that has been at work* in us, to him be glory in the church in Christ Fesus to all generations of the ages of ages. Amen.

“For God will bestow these things because he is able to accomplish them, and more than what we ask or understand; and he is both seen and will be seen to be glorious in what has been accomplished for the church through Christ generation after generation and through every age.” For when he said and to him who is able to accomplish above all, he said and as an ellipsis.*? For we have explained more clearly above what he wants to say. [163] 4:1a I, therefore, the prisoner in the Lord, entreat you At this point he completes his doctrinal discussions and begins his moral ones. First of all he reasons with them about love and the concord they ought to practice with one another. He thinks 47S wete’s note (1:162) reads in part: “Theodore means to say: ‘The gratiae narratio which formed the substance of the dogmatict sermones ends (111.20) as it began (1.3) with a gratiarum actio.’”

48The translation, missing the force of the present participle in Greek, may use the past tense to conform to Theodore’s interpretation, but, as Swete also suggests (1:162), there may be a “reminiscence” of 1:20.

49See Swete’s note (1:162): “Ie. ‘The 8 is elliptical; it glances back at the various reasons for thanksgiving upon which the Ap. has enlarged in the preceding chapters.”

242 AD EPHESIOS tans. optimum equidem principium ab exhortatione et obsecratione sumpsisse uidetur. scit enim magis ad reuerentiam inuitare tali exhortatione, maxime quia et adiecit, winctus in Domino; siqui-

dem et ipsa uincula propter praedicationem habere uidetur. cum 5 quibus et obsecratur eos dicens: ut digne ambuletis uocatione qua uocati estis.

et hoc dicens ad uerecundiam eos inuitat; si tamen propriae uocationi digna illos agere deprecatur. quid autem est quod postulat? cum omni humilitate et mansuetudine, cum patientia, sustinentes 10 ininuicem in caritate. quoniam hoc dicebat, quia Christus equidem diuinam habens

in se naturam, tamen multa humilitate abusus omnia uoluit pro nostra pati salute. hoc ergo dicit conueniens esse uocatione, ita ut Christi imitantes humilitatem sustineant se inuicem, etiam ets1 1s delinquere aliquem aliquando extiterit. bene autem in ultimo posuit im caritate, eo quod si hanc habeant inter se, et humilitatem et mansuetudinem et patientiam et omnia in opere ostendere poterint. adcelerantes seruare unitatem Spiritus, in uinculo pacts.

20 omni ex parte illis necessariam esse ostendit concordiam et caritatem. ‘ab Spiritu enim regenerati, unum quod facti estis. hanc igitur unitatem inlibatam custodite; conligate uobis inuicem per pacem et caritatem.’ unde et multis modis ostendere nititur quoniam necessarius sit illis consensus:

25 unum corpus, et unus Spiritus. |‘Spiritus, qui uos regene- TVEDILA, TO KVAYEWYGAV’ GUM,

rauit; corpus uero, in quod per cig 6rep Std tio avayewhoews regenerationem consistere uide- xatéotnTE. mini.’* 30 sicut et uocatt estis in una spe uocationis uestrae.

{‘una enim proposita est spes uta [yao] mpdxertat Hh taYV nobis illorum quae expectamus.’* moeocdoxmpéveny EATS.

unus Dominus, una fides, unum baptisma.

7 proprie uocatione C 10 in (bef. inuicem) om H-~ 13° +uocationi C (corr.)

uocationem H 1g uirtutem(forunit.)C H 21 quodomH 26 Coisl. 204, f.79 a[Cr. vi. 165, Fr. 134] Oed38wp0cg 5é pyow: mvedwa, x.7.A. The edd. punc-

tuate (but ag. cod.), mv. tT dvayevwyjoav cua, cic, x.t.A. 27 inquit (for in quod) CH || unum (aft. in quod) add H: txt g 32 = illorumque C*

LETTER TO THE EPHESIANS 2.43 concord is more necessary and especially for all of them, reasoning about it everywhere. He certainly has plainly taken the best point of departure from his exhortation and entreaty. For he knows how to induce people all the more to deference, especially because he

added the prisoner in the Lord—and he certainly is seen to have those chains because of his preaching. With them he entreats them, saying: 4:1b that you may walk worthily in the calling by which you have been called,

By saying this he induces them to shame, at least if he is begging them to do what is worthy of their own calling. But what is he demanding? 4:2 with all humility and gentleness, with patience, supporting one another in love,

He said this because Christ, even though he had the divine nature in himself, nevertheless made use of everything with much

humility and was willing to suffer for our salvation. Therefore, he says that this is what befits their calling, so that by imitating Christ’s humility they may support one another even if someone

at some time should be found to have transgressed. And he rightly put zz love last, because if they were to have love among themselves, they would be able to show it at work in humility, gentleness, endurance, and everything. 4:3 being eager to keep the unity of the Spirit in the bond of peace.

[164] In every respect he shows that concord and love are

necessary for them. “For you have been born anew by the Spirit, and you have been made one. Therefore, guard this unity unimpaired. Bind yourselves together through peace and love.” Thus, he strives in many ways to show that agreement 1s necessary for them: 4:4a There is one body and one Spirit,

T“The Spirit because he has gi- The Spirit that gave new birth, ven you new birth, andthe body the body into which you have

in which you are seen establi- been established by the new

shed by the new birth.* birth.

4:4b just as you were called in one hope of your calling,

1“For there is one hope of what [For] one hope of what is awai-

we await set forth for us.* ted lies before. 4:5 one Lord, one faith, one baptism,

“Thus, you are in no part divided, but all things are common

244 AD EPHESIOS ‘sic nulla ex parte estis diuisi, sed omnia uobis sunt communia.’ unus Deus et Pater omnium. euldens est quoniam tneque unus Dominus dicens, ad whte tb elo xdotog én” dvarogoer TOD

5 interceptionem Patris dicit; ne- matpd¢ vontéov, unte 76 sic Bedc que unus Deus dicens, ad inter- én’ avatogoer tod viod. &AN’ fva etceptionem Filii dicit. sed tam- 77° ‘od dtapdpoug xveloug od82 dtaquam si ut dicat: ‘non diuersos dépovug voutGouev Oeovs adtdomacdominos, neque diuersos deos tog yao jhutv tho OedtytO0¢ xal THC

10 esse existimamus. inseparabi- xverdtytos f 6wodoytia, od dtatoov-

lis enim apud nos est et dei- wévav tv Yyoudy hudyv xata Tov tatis et dominationis confessio. t&v meocaTwv ceiOudv, c&AAK THY nec enim essentias diuidimus séyotav dmodidévtwyv meocxdvyovy.’

secundum numerum personars rum, sed similiter scimus adorare.’* qui super omnes et per omnia et in omnibus nobis.

{qui omnibus supereminet: 6 éni ndvtwry dé, ta einy ‘6 hoc enim dicit super omnes. quia Tma&vtwmy brepéywv xal did mdytTwY

20 et peromnianobissuamostendit hudy thy olxetav éemderxvduevoc prouidentiam, im omnibus quo- toedvorav, éy ndoly te july civas que nobis et esse et habitare cre- xat otxetv miotevéuevoc.’ xal érerdy}

ditur. et quoniam per omnia 8&& mévtwv eBerEev adtoig thy ista ostendit illis necessariam d6udvoray, eddxer dé Tig adTOIC civat 2s esse concordiam, uidebatur au- Srapopd and tHe THY yaoLtoudTwv

tem quaedam eis inesse diffe- orxtAtac, érupéper’ rentia ob gratiarum uarietatem: unicuique autem nostrum da- Evi 0& Exdotm Hudv edn 7 ta est gratia secundum mensuram ydoi xata to pétoov tho Owoedc

30 donationis Christi. TOU YOLOTOD. ‘si autem propriam quandam et O& {dtdv tr yaoroun Exacgratiam spiritalem unusquisque ‘tog judy Eyer, H diapopd yéyonostrum habet, differentia ue- vev xa0ac thy Exutod Swoedy Exckoro facta est, prout suum donum tw judy 6 dSeondtys émeyétonoev

35 unicuique nostrum dominusdi- Xpuotds. 6 te yao Sedwxas jyiv, 4 Coisl. 204, f. 80b [Cr. vi. 168, Fr. 134-5] Oeddwo0c 5é pyow’ ute, %.7.A. 5

dicit (1°) 0m H_ 7-8 sed uel quasi [+ ut corr] dicat nec diu.H 13 uidemur (for diuid.) C* diuidemus C (corr.) H 23 super H 26 inesse eis H

LETTER TO THE EPHESIANS 24.5 among you.” 4:6a one God and Father of all, It is clear that

Twhen he says one Lord, he does One Lord must not be undernot mean to exclude the Father, stood to exclude the Father nor nor when he says one God does_ one God to exclude the Son. Rahe mean [165] to exclude the ther, he means “we do not supSon. But it is as if he were say- pose these are different Lords or ing: “We do not suppose there different Gods, for our confesto be separate Lords or separate sion of divinity and lordship 1s Gods. For the confession of di- undivided, since our judgments vinity and lordship is undivided are not divided according to the

for us. For we do not divide number of the persons, but we essences according to the num- ascribe a like worship.” ber of the persons, but we know how to worship them alike.’’* 4:6b who is above all and through all and in all of us.>°

TWho excels all, for this is who is above all means the one what above all means, and th- who excels all, and through all rough all demonstrates his pro- demonstrates his characteristic vidence toward us; and he is’ providence toward us; and he is also believed both to be and to believed to be and to dwell in dwell im all of us. And since all of us. And since he demonhe demonstrated that in all re- strated that in all respects conspects concord was necessary cord was necessary for them,

for them, but there seemed to but there seemed to be some be some difference among them difference among them because because of the diversity of gifts: of the diversity of gifts, he continues:

4:7 But to each one of us 4:7 But to each one of us grace was given according to the grace was given according to the

measure of Chnist’s gift, measure of Christ’s gift,

“But if each one of us has But if each one of us has

some spiritual grace of his own, some gift of his own, the diftfethe difference is made insofar rence has taken place just as the

as the Lord Christ saw fit to Lord Christ has measured out distribute his gift to each one of his own gift to each one of us. 5°T am unaware of any manuscript evidence for the addition of nobis (“all of us”), but it reflects Theodore’s comment here and on the verse that follows.

246 AD EPHESIOS mittere dignatus est Christus. cfc’ xat td dofév Hutv mvedua, gv. nam is qui dedit nobis unus est;

et qui datus est nobis Spiritus unus.’*

5 deinde profert uerbum, docens etiam qualiter dedit, aut si habuit dandi potestatem; de illo dicens qui secundum carnem est Christus, sicuti et ipsa sequentia ostendit: propter quod dicit: ‘ascendens in altum captiuam duxit captivitatem, dedit dona hominibus.’

10 hoc quidem 1acet in psalmo; utitur autem hoc testimonium non quasi prophetice dictum, sed sicut nos in ecclesiastica allocutione scripturalibus frequenter solemus uti testimonlis. Tdenique et commutans illud smarrdEag dé to HaBev dduata, quod in psalmo positum fuerat: obdtw¢ év T6 Varue xetuevov, 2dw1s accepistt dona, dedistt dona di- xev Oduata eimev, TH dTaHAAKYY, xit, demutatione uerbi ob fir- mod¢ thy olxetav yonoduevosg a&xomitatem suae est usus prosecu- AovOtav: éxet uev yao med6 THY brd-

tionis. illic enim ad explanan- OQeow 16 &aPev Howorrev, evtaddum negotium aptum erat ac- 0a d& tT mooxemevw tO &amxer 20 cepistt. hic uero praecedentibus axddAovlov jy. BovActat de etmetv consequens erat dicere dedisti. 6% &y@va brée Hudv évatnodkwevos uult enim dicere quoniam ‘cer- 7ed¢ Tov dSic&Bodrov xat donep Totamen pro nobis aduersus dia- Aéuov vouw vixhoag adtdév, emerdy

bolum arripiens, et tamquam a@etAev Exutov tod Oavatov mod2s lege belli uincens eum (eo quod ‘tepog d&vactas, xowny emt mavTOV et subtraxit se a morte, primus Yydy tod Davatov tHY Avow é7tolex mortuis resurgens), commu- Youto’ homeo atyuark@tovug tivac nem nobis omnibus mortis ex- tov¢ &vOpamoug xat bd THY TOD

pediit solutionem; quasi cap- dtaBdrov tupavwida xateyouévous, 30 tiuos quosdam nos homines et tij¢ éxetvov xatadvvactetac adtovs sub diaboli tyrannide retenta- aoerov avijrdev cig tobe oveavoue. tos, ab e1us eripuit impressione. sicque pro hominibus om-

nibus aduersus diabolum de35 certans, uictoriam obtinuit; et

1 Chr. dign. estH 7 Christum CH 1o itaet (foriacet)H 11 prophetiaeC 12 solumusC* 16 zept(for mpdc)edd. 21 évotyoduevos Cr. 6 Xetorocgadd. Fr. 23 uobisC* 26 subtraxisseC* 27 xat doneo Fr. 31 aviyyey Fr.

LETTER TO THE EPHESIANS 247 us. [166] For he who gave it to For he who gave to us is one, us is one, and the Spirit that is and the Spirit given to us is one. given to us is one.*

Then he sets forth a scriptural verse, teaching as well how Christ gave or on what basis he had the power of giving. He is speaking of the one who is Christ according to the flesh, as he shows in the very words that follow: 4:8 Therefore, it says (Ps 67:19): “When he ascended on high, he led captivity captive; he gave gifts to humans.” ‘To be sure, this verse is found in the psalm, but Paul uses this testimony not as it was spoken prophetically but as we are often

accustomed to use scriptural testimonies when we speak in the church. Then, changing what had been He changed he received gifts,

put down in the psalm—you which is what is found in the have received gifts—he said, you psalm, and said he gave gifts,

have given gifts; he used the using the change for his own change in the words to con- logical order. For in the psalm firm the logical order of his di- he received was suitable for the scourse. For in the psalm you setting. But here he gave was in have received was suitable for accord with his purpose. explaining the subject matter, but here it was in accord with

what comes before, to mean you have given. He means that He wants to say that by taking “by taking control of the con- control of the contest against

test [167] against the devil on the devil on our behalf and our behalf and by conquering by conquering him by, so to him by, so to speak, the law of speak, the law of war—because war—because he rescued him- he rescued himself from death,

self from death, rising again rising again as the first—he as the first from the dead—he brought about the general debrought about the general de- struction of death for all of us. struction of death for all of us. When humans were like capWhen we humans were like cap- tives and were held fast by the tives and were held fast by the devil’s tyranny, Christ delivedevil’s tyranny, Christ delivered red them from his oppression us from his oppression. And _ and ascended into the heavens.

so by fighting for all humans against the devil, he gained the

248 AD EPHESIOS ascendens in caelum*

et accipiens Spiritus gratiam dedit omnibus nobis, unicuique suam gratiam secundum quod sibi placitum fuit demetiens.’ et quia incredibile erat hoc de homine dictum: 5 quod autem ascendit, quid est, nist quia et descendit primum in inferiores partes terrae? nam quod dicit, 77 inferiores partes terrae, non sub terram dicit. nam illa quae sub terra sunt, iam ultra terram esse non poterunt. in inferiores autem partes, ipsam terram nominat in comparatio10 necaeli. uult autem dicere quoniam non ascenderat, nisi primum in illum diuina aliqua extitisset natura, quae etiam et super caelos erat; cul et complacuit in illum habitare, qui super terram erat, et super terram morabatur. deinde adicit: qui descendit, ipse est et qui ascendit super omnes caelos, ut impleret

15 omnia. non qui descendit ipse est et qui ascendit; quaemadmodum enim fieri poterat, ut ille qui adsumptus est homo ipse sit et qui de caelo descendit? simile est autem hoc dictum illi dicto: nemo ascendit in caelum, nist qui de caelo descendit; uult enim dicere quoniam 1s 20 in quem diuina descendit natura super omnes effectus est caelos, illo ascendens; ita ut et in omnibus idem esse uideatur, omnibus ad eum intuentibus propter inhabitantem naturam. et quoniam in hoc sermonem adtraxit, uolens dicere unde et quomodo illi qui secundum carnem est Christo id extitit ut ista adsequeretur ita ut et 2s aliis possit tribuere spiritales donationes, recurrit iterum ad suam illam sequentiam, dicens quomodo demetita est gratia unicuique a Christo: et ipse dedit quosdam quidem apostolos, quosdam uero prophetas, quosdam euangelistas, quosdam uero pastores et doctores, ad consum30 mationem sanctorum, in opus ministeri, in aedific1um corporis Christi. ‘haec donationum (inquit) est differentia, ita ut alii quidem ista,

alii uero illa percipient ad commune incrementum dominici corporis, expedientes et illis qui per singula credunt momenta.’ 38 donec occurramus omnes in unitatem fide: et cognitionem Filia Det

2 bonis (for nobis)H 3 demitiensC* H 5 quodest C 9-10 incomparabileH 21 inomC*_ || hominibus (for omn.) C (corr.) 23 sermone

C*H 24 istamC*H 25 diuitias (for donat.)H 33 communemC* || domini C* 34 quaeH

LETTER TO THE EPHESIANS 249 victory. And by ascending into heaven*

and receiving the grace of the Spirit, he gave it to all of us, measuring out his grace to each individual according to his pleasure.” And because it was incredible that this should be said of a man: 4:9 And that he ascended, what 1s tt but that he also descended first into the lower parts of the earth? Now when he says into the lower parts of the earth, he does not

mean beneath the earth. Indeed, those places beneath the earth would no longer be “the earth.” But he names the earth itself the lower parts by comparison with heaven. And he means that he would not have ascended unless first a divine nature that was even

above the heavens had taken its existence in him. He who was above the earth and remained above the earth was well pleased to dwell in him. Then he adds: [168] 4:10 He who descended 1s the one who ascended above all heavens, so that he might fill all things.

It is not the case that the one who descended is himself also the one who ascended. For how could it have come to pass that the Man who was assumed should also be the one who descended from heaven? ‘This verse is like the one that reads (John 3:13): No one has ascended into heaven except the one who descended from heaven. What in fact he means 1s that he to whom the divine nature

descended was made to be above all heavens by ascending with him [the Word], so that he might appear to be the same in all respects, since all fixed their gaze on him because of the indwelling nature. And when Paul drew his discourse to this point, he wanted to say from what source and how it came to be for Christ according to the flesh that he accomplished this so that he could bestow spiritual gifts on others. He returns to the logical order of his discourse and says how grace is measured out to each individual by Christ: 4:11-12 And he gave some to be apostles, and some prophets, some

evangelists, and some pastors and teachers for the equipping of the saints for the work of ministry, for building up the body of Christ,

“This diversity of gifts (he says) exists so that different people receive different ones for the common growth of the Lord’s body, since they make provision for those who believe through each successive moment of time.”

250 AD EPHESIOS in uirum perfectum, in mensuram aetatis plemtudinis Christt.

factum praesentem paruulum se dicit esse, ad comparationem futurorum. sic et ad Galatas scribens dicit: quando eramus paruuli, sub elementa mundi eramus seruientes. hoc ergo dicit, quoniam 5 ‘ipsa gratiarum differentia propter aliorum fit necessitatem, ita ut ecclesia augmentum adsequatur, usquedum per fidem et cognitionem Fili Dei congregemur ad illud perfectum quod expectamus, quando nulla in parte minus aliquid apud nos esse reperietur; omnes uero corpus extiterimus Christi, in ipso repleti et ipsum ha1o bentes in nobis perspicuum.’ cum ergo tali ex causa differentia gratiarum fiat, quid nobis faciendum est? ut ultra non simus paruult fluctuantes, et circumferamur omni uento doctrinae in astutia hominum, in uersutia, ad remedium erroris.

5 ‘itaque illis quae expectamus aequa utique et sapere debemus, ita ut ultra non more paruulorum abstrahamur a qualibet uentosa doctrina illorum, qui nos huc atque illuc circumducere uolunt per suam astutiam, quam et utuntur uarie, illa quae erroris sunt perficientes.’

20 ueritatem autem facientes in caritate, crescere faciamus in ipsum omnia qui est caput, Christus.

‘ueram autem erga Christum caritatem ostendentes contineamus nos in eius affectum, sicut conuenit capiti corpus esse coniunctum.’ et quoniam caput illum uocauit, ostendit quod adsint 2s eiilla quae sunt capitis; ita ut rebus ipsis ostendat necessariam nobis esse huiusmodi copulationem ad eum: ex quo omne corpus coaptatum et productum per omne tactum subministrationis, secundum inoperationem in mensuram uniuscuiusque partis incrementum corports facit ad aedificitum sui in caritate.

30 quoniam sicut de nostro capite in residuum corpus omnis ulua-

3 adomH 4 Christi(formundi)CH || quando(forquoniam)H 7 fili C* 8 reperitur C* reperiaturH 14 inuersutiaomC (corr.) 18 qua (for quam) C (corr.) || erroreC* 28 operationem C* (?) 30° sicut om H

LETTER TO THE EPHESIANS 251 4:13 until all of us come to the umty of the faith and to the knowledge of the Son of God, to the perfect man, to the measure of the age of the fullness of Chnist,

He means that what is presently the case is quite insignificant by comparison with [169] what is to come. So he also says when he writes to the Galatians (Gal 4:3): when we were small children, we were enslaved to the elements of the world. Here he means that “the very difference of graces takes place because of the needs of others, so that the church may gain increase until we are gathered together by faith and the knowledge of the Son of God into that perfect body we await, when nothing that falls short of perfection will be found in us in any respect. And we shall all exist as the body of Christ, fulfilled in him and having him clearly visible in us.” Therefore, since the diversity of graces takes place for such a reason, what must we do? 4:14 so that we may no longer be small children tossed to and fro and may not be carried about by every wind of doctrine, by people’s trickery, by craftiness, to the false medicine of error,>*

“And so we must practice and think about what matches the goods we await so that we may no longer be drawn aside like small

children by any windy doctrine whatsoever taught by those who want to lead us hither and thither by their trickery, which they employ in various ways to accomplish what belongs to error.” 4:15 but doing the truth in love, let us make everything grow into him who 1s the head, Christ,

“And by showing true love for Christ, let us persevere in our affection for him, just as the body must be joined to the head.” And since he called him the head, he shows that what belongs to the head applies to him, so that by the facts themselves he may show that we need such a union with him: [170] 4:16 from whom the whole body, joined together and brought forth through every sinew? of its equipment, according to the working

of each part in its measure, causes the growth of the body for the building up of himself in love. >" Ad remedium erroris. Swete’s note (1:169) points out that “Remedium is the O.L. rendering of we8odet« (in the sense of a nostrum, ‘quack-medicine’ ...).”

5*See Theodore’s comment on 2:20b-22 and note 39. Here he apparently understands apy to mean “sinew” rather than “touch.”

252 AD EPHESIOS citatis fertur uirtus, ex quo unumquodque membrorum et ultuit et mouetur et reliquo corpori est coaptatum; sic et spiritalis gratia in nobis quasi de capite Christo aduenit, per quam gratiam regenerationis in uno corpore sic ad eum communionem suscepimus. 5 membrorum differentiam in gratiarum differentia ostendens. hoc enim dicit, quia ‘ex ipso Christo quasi de capite copulatur et continetur nouum ecclesiae corpus, secundum ut in unoquoque nostrum spiritalis efiicitur inoperatio, quam unusquisque nostrum inenarrabili quadam ratione suscipiens in communi suum praero stat ministerium.’ nam quod dixit: in aedificium sui 1n caritate, de Christo dicit; ut dicat quoniam ‘ita facit Christus propter propru corporis aedificium ob illam caritatem quam erga nos habere uidetur;’ ostendat uero per ista quoniam differentiam gratiarum, non necessitatem diuisionis imponit; non solum quia unus est Chri15 stus, et unus nobis ista tribuit, sed et unum quoddam corpus suum omnes spiritali effecti regeneratione.

. et quoniam communis est omnium necessitas, unoquoque hoc quod potest in communi conferente, ita ut nec ille qui infirmam uidetur habere gratiam, minus esse ad communem existimetur per-

20 fectionem, siquidem et in corpore membrorum unam constat esse naturam; insuper etiam et communem de omnibus membris habemus sollicitudinem, omnia similiter ad stabilitatem communis corporis perficere existimantes; et propter hoc nullum nostrae prouidentiae indignum esse arbitramur, utpote minimum ab illis. 25 et quoniam ob gratiarum differentiam quae uidebantur esse illa quae conueniebant edixit, adicit: hoc ergo dico et testificor in Domino.

necessarie posuit testificor, post praecedentium probationem, in quibus omni ex parte ostendit necessarium illis esse consensum. 30 ita ut ultra non ambuletis, sicut et ceterae gentes ambulant 1n uanitate mentis suae, excaecati intellectu, abalienati a uita Dei propter ignorantiam quae est in illis, propter caecitatem cordis eorum. Thoc dicit compendiose, quo- TOUTO Agyet ovvTéuws ‘od dt5 differentiam (for differentia) C* 6-7 continetH 8-g qua in uniuscuiusque n. inenarrabile [-1 C (corr.)] quadam [quaedam H] rat. susc. CH 11 ista

(for ita) C (corr.) 13 quam (for quoniam)C 17 unumquemqueCH 18 hi

firmam C*infirmaH 19 gratiaH || minimus (for minus)C 20-21 una, naturaC 29 quoH 33. sq. Coisl. 204, f. 85 a[Cr. vi. 177, Fr. 135] Ge6dwooc dé MYoLv’ TOUTO, *.T.A.

LETTER TO THE EPHESIANS 253 This is because just as there is brought down from our head to the rest of the body the entire vital force by which each one of our members lives and 1s moved and 1s joined to the rest of the body, so, too, spiritual grace comes to us from Christ as our head. It is by this grace of rebirth that we so receive fellowship with him in one body. He shows the diversity of the members in the diversity of graces. For he means that “from Christ himself, as from the head, the new body of the church 1s joined and held together by the fact that in each one of us there is effected the spiritual working that each one of us receives by some ineffable principle, and by which he supplies his own ministry for the common good.” For when he said for the building up of himself in love, he is speaking of Christ. He means that “Christ works this way to build up his own body because of the love he 1s seen to have for us.” And Paul says this to demonstrate that the diversity of graces does not involve the necessity of division, not only because Christ is one and as one has bestowed these gifts on us, but also because we have all been made his one body by spiritual rebirth. And what is needed is common to all, while each individual [171] contributes what he can to the common good, so that even the one who appears to have a weak grace may not be considered to fall short of the common perfection, assuming that it is agreed that there is a single nature of the members in the body. Furthermore, we have a common concern for all the members, since we think

that all of them alike work to perfect the steadfastness of the common body. For this reason we judge that no one is unworthy of our oversight, not even the least of them. And since he has declared what was plainly suitable because of the diversity of graces, he adds: 4:17a Therefore, I say this and testify in the Lord,

He necessarily put down I testify after the preceding proof, in which in every respect he demonstrated that it was necessary for them to agree. 4:17b-18 so that you may no longer walk as the other Gentiles walk in the futility of their mind, blinded in their understanding, alienated from the life of God because of the ignorance that 1s in them, because

| of the blindness of thetr heart, tHe says this concisely: “It is He says this concisely: “It is not right for you to behave like not right for you to do what the Gentiles, who know nothing accords with the Gentiles, who

254 AD EPHESIOS niam ‘non est iustum uos ad si- xatov bude axdAov0a moattew Totc militudinem gentium agere, qui éOveow, of undév Erotauevor TOY nihil sciunt de illis quae sibi co- deédvtwy dome év oxdter dicyovnueniunt, sed tamquam in te- ow, tHG evoseBelag uaxody tuYya-

s nebris ambulantes et a pietate vovtec xal tH tod Deod Cwijg aAelongauerunt, eta Dei uitaalie- Adtero. xabeotatec”’ tva eixy, THC ni sunt effecti;’ ut dicat, ‘a re- mpocdoxwyévyg dvactaécews. surrectione illa quae fier1 expectatur.’*

ro quid uero ili? qui desperantes semetipsos tradiderunt impudicitiae, in operationem omnis immunditiae et auaritiae. bene {dixit desperantes, ex illa ratio- 76 d& dandynxdtes Honee THY ad rs ne illud sumens qua solent sae- 7d&fovg tivdg ween moAAKKIG TOD pe aliqua membra passione cor- c@watog vevexpwusvoy, of¢ od LOporis mortificari; quibus exin- vov &Ayos ovdev ExetOev eyyivetas,

de non solum dolor nullus ad- aA’ odd€ y tod UEpous apatoeonc nascitur, sed neque membri ip- aloOyow éeurzcoret.

20 Sius excisio sensum aliquod illis praestare uidetur.* ‘illi (anquit) neque malorum illorum quae agunt sensum suscipere uolunt, in omnem actum prauum semel seipsos ingurgitantes.’ et cum multa expressione illa quae illorum fuerant edicens, contra2s sistit sua: uos autem non ita didicistis Christum, sit tamen illum audistis, et in illo docti estis, sicut est ueritas in Iesu. nam quod dixit si tamen illum audistis, hoc est, ‘necessarie eum audistis;’ sicut et in superioribus, sz audistis dispensationem gratiae 30 Det quae data est mihi in uobis. thoc enim dicit, quoniam ‘omni ‘todto Aéyet, St. ‘m&VTSG TOD mal ex parte audistis et doctt estis tmnovoute nat edidayOynte meet tod

de Christo ista, quae et uera Xourotod tadta: &rrep SH nal &ryO7, consistunt et sic se habent.’* nxabéotyxev xat obtws Eye.’ 35 deponere uos secundum pristinam conuersationem ueterem homi-

18 ullusC H 19 membrisC* H 23 paruum C*

LETTER TO THE EPHESIANS 255 of what is right for them, but because they know nothing of walking as though in darkness what they ought to do live as if have both wandered far from in darkness, being far from true true religion [172] and have religion and made alien from

been made alien from the life the life of God.” He means of God.” He means “from the “from the resurrection that is resurrection that is awaited to awaited.” take place.’’*

But what about the Gentiles? 4:19 who by despairing?? have handed themselves over to unchastity, to the working of every uncleanness and greed.

Rightly the said by despairing, By having lost sensitivity, just taking the expression from that as when people in parts of their cause by which some members body are often deadened to feeof the body are often wont to be_ ling, not only does no pain come

deadened to feeling. Because of to them from this member, but this not only does no pain arise not even the amputation of the in them, but not even the ampu- member causes sensation. tation of the member seems to give them any sensation.* “These people (he says) are unwilling to accept any sense of those evil deeds they commit, once they have immersed themselves in every possible perverse deed.” And declaring quite openly what their behavior was like, he contrasted it with his own: 4:20-21 But you have not so learned Christ, if at any rate you have heard him and been taught in him, as truth is in Fesus, When he said 7f at any rate you have heard him, he means “you have necessarily heard him,” as above he says (3:2): if°* you have heard of the dispensation of God’s grace that was given me for you.

{For he says this because [173] He says this because “you have “in all respects you have heard somehow inevitably both heard and been taught those thingsthat and been taught those things concern Christ, which both are that concern Christ, which both established as true and are thus are established as true and are

the case.”* the case.”

53See Swete’s comment (1:172): “It is strange that Th.’s exposition has not

compelled the translator to abandon at least in the comm. this inadequate rendering of amyaynxétes.” The verb can, of course, mean “be despondent,” but Theodore clearly understands it to mean “cease to feel pain.” >4,Si rather than sz tamen, as in the text of 3:2 above.

256 AD EPHESIOS nem, qui corrumpitur secundum concupiscentiam erroris; renouamini autem spiritu mentis uestrae, et induite uos nouum hominem, qui secundum Deum creatus est in tustitia et sanctitate et ueritate.

fet quod mortales sequitur émetoy, tTotg Ovyntotc eetat tO s ut peccent, inmortales uero ef- cuaotavetv, aOdvator dé yevduevor fecti in futuro saeculo peccare émt tod puédAdAovtog atdvog &uxoultra non poterimus; forma au- Tetv ovx émdeyducOa’ oduBorov dé tem illius est spiritalis regenera- éxetvov } tod mveduatos dvayewytio quam in baptismate implere os hv év tH Bantiowat. mANCOUro uidemur, quasihinciam recreati wev, donee d&vaxtiGduevor évtedOev et secundum formam regenerati dn xal dvayewouevor xata THTOV spe illorum quae et fieri expec- éArid: tay moocdoxwusvav’ TodTO tamus; hoc dicit quoniam ‘non déyen, Ste ‘ravtTMS Obnx Kyvoette Stt ignoratis solutum quidem esse AéAvtat wév 6 marardg &VOoWTOS 6 rs ueteremillum hominem morta- Ovytdg Exetvoc, xatvog bé tIG avtE-

lem. nouus uero quidam pro zetoyjxtat kpOaetos, odrteo sig TU-

illo indutus est incorruptus, in ov éxt tod Bartiouatos avanatculus formam illam quaein bap- vwopov edéEacbe, thy tod mvevuatismate est [renouationem|] per- ‘tog &mapyhy xourcauevor. ore dt-

20 cepistis, simul et primitias Spi- xorov Suse &xdrovda tobtore rat ritus accipientes. itaque iustum gpovetv xat roArtevecOan.’ est uos consentanee illis et sape-

re et conuersari,* qui maxime cum Spiritus regeneratione etiam sensus renouatio2s nem estis adsecuti, et ueterem conuersationem deponentes cum omni ueteri actu secundum omnem 1ustitiam conuersamin1.’ haec enim omnia secundum interiectionem magis ab illo sunt dicta. de consensu enim disputans illis interiecit, id est, illa quae [de] differentia erant gratiarum. iterum regressus est ad propositum suum 30 ut de caritate disputaret. unde et adicit: propter quod deponentes mendacium, loquimint ueritatem unusquisque cum proximo suo.

mendacium et ueritatem hoc in loco non uerborum dicit; sed

2 autemomC* 14 solumtum(forsolutum)H 18 illaC H 1g renouationemomCH 22 conuersareC 28 deomCH 30 disputet H

LETTER TO THE EPHESIANS 257 4:22-24 that you put away according to the former way of life the old man that 1s corrupted according to the lust of error and be renewed in the spirit of your mind and clothe yourselves with the new man, which 1s created according to God in righteousness and holiness and

truth. jAnd this is because it isa con- Since to sin is a consequence for

sequence for mortals that they mortals, but when we become should sin, but when we are immortal in the age to come, we made immortal in the age to. shall not admit the possibility of come, we shall no longer be able sinning. And the rebirth of the to sin. And the spiritual rebirth Spirit that we fulfill in baptism that we are seen to fulfillin bap- is a token of this, since from it tism is a type of this, since from we are already created anew and

it we are already created anew born again in type by the hope and born again in type by the of what we expect. For this reahope of what we look forward son he says that “you are certo taking place. For this reason tainly not unaware that the old he says that “you are not una- man, that mortal one, has been ware that the old mortal man destroyed, but that a new incorhas been destroyed, but the new _ ruptible one has been introdu-

man, put on instead of the old ced in its place, in whose type man, 1s uncorrupted, and it is youhave received the renewal in in his type that you have recei- baptism by acquiring the firstved new birth in baptism [174], fruits of the Spirit. As a result, receiving at the same time the it is right for you to think and firstfruits of the Spirit. And so_ to live in accordance with these it is right for you to think and_ things. to live in accordance with these things,* since as much as possible you have also acquired the renewal of your mind together with the rebirth of the Spirit, and by putting away your old way of life with every old deed, you live according to

all righteousness.” Indeed, he said all this rather parenthetically, for he inserted it into his argument about concord, that is, about what had to do with the diversity of graces.5> Again he returned to the argument he proposed about love. And so he adds: 4:25a Therefore, putting away falsehood, let each one of us speak the truth with his neighbor, 5>'The insertion appears to be 4:17-24.

258 AD EPHESIOS ut dicat, ‘omnem simulationem et hypocrisin deponite; perfecta mente uobis in inuicem narrate.’ et magis magisque suadens eis, adiecit: quoniam sumus alterutrum membra.

5 prudenter simul omnem contradictionem exclusit, et ex ipsa differentia dictorum suorum probationem fecisse uidetur. ideo non dixit: ‘corpus sumus.’ sed membra; eo quod et membrorum illorum quae ad nos pertinere uidentur multam sollicitudinem habemus, partes communes corporis similiter omnia illa esse existi-

ro mantes. deinde condescendens docet eos modeste; eo quod uidebat etiam tristitias inter eos commoverl, utpote inter homines: tvascimint (inquit) et nolite peccare. ‘sed etsi ad iram commoveris, non tamen ad peccatum exire de-

1s beset prorumpere, iniustum aliquid aduersus proximum tuum faciens.’ et ut ne uideatur concedere iram sine iniustitia exerceri, terminum irae statuit, dicens: sol non occidat super tvacundiam uestram.

bene cum diei et operum termino etiam finem illorum quae ex 20 iraadnascisolent fecisse uidetur. et rei ipsius utilitatem ostendens adicit: et nolite locum dare diabolo.

‘si (inquit) in longum tetenderis iram, accipit locum diabolus, ut et ad iniustitiam te propellat.’

25 et quoniam perfectum de concordia et caritate sermonem reddit, profert iterum et de illis exhortationem, de plurimis et necessariis illis disceptans: qui furabatur 1am non furetur; magis autem laboret operando quod bonum est manibus suis, ut habeat retribuere e1 qui necessitatem sustt30.©6=— Net.

bene a persona furis retulit dicens, magis autem laboret operando quod bonum est manibus suis. si enim non potest operari necessa-

ria, nec furtum facere poterit; si autem potest, melius est laborare illum operantem, ut et aliis tribuere possit. non enim in commu35 ne posuit legem operandi aduersus omnes, uel maxime illos qui

3 adicitC 7 sumC* 11 ueniebat C* eueniebat C (corr) 15 contra prox. (om tuum) H_ 16. sine iniustitiam C* siue in. C (corr.) sine iustitia H

17. sterminum [sic] H 23 accepitC* 24 adiustitiam H 32 operare C* 34 posset C*

LETTER TO THE EPHESIANS 259 In this passage by falsehood and truth he is not referring to words, but he means “put away all pretense and hypocrisy; speak

to one another with your mind perfected.” More and more persuading them, he added: 4:25b since we are members of one another.

He wisely excluded all contradiction and at the same time plainly proved his point by the very diversity of his words. And so he did not say “we are a body,” but we are members, because we

have great concern for those members that are seen to belong to us, regarding them all alike as common parts of the body. Then, stooping down, he teaches them mildly, because he saw that gloomy looks were being stirred up among them, as is natural among human beings: 4:26a Be angry (he says) and do not sin; [175] “But even if you are stirred to anger, nevertheless, you ought not to go on and break forth into sin by committing some wrong against your neighbor.” And lest he should seem to be granting that anger may be indulged without unrighteousness, he established a limit for anger, saying: 4:26b do not let the sun go down on your anger,

He is rightly seen to have made the end of what customarily arises from anger coincide with the end of the day and its works. And to show the benefit of the rule itself he adds: 4:27 and do not make a place for the devil. “Tf (he says) you hold on to anger for a long time, the devil gains

a place so that he may urge you on to unrighteousness.” And since he is returning to the discourse he had made about concord and love,®® he again sets forth an exhortation about them, arguing about a good many and necessary points: 4:28 Let the one who stole steal no longer, but let him rather toil by working what 1s good with his own hands so that he may have something to hand over to the one who suffers need.

He rightly mentioned the person of a thief, saying but let him rather toil by working what is good with his own hands. For if he : were unable to work for necessities, he would not have committed theft. But if he could, it would be better for him to toil by working 5° That is, 411-16, which is resumed in 4:25ff. with 4:17-24 regarded as the insertion.

260 AD EPHESIOS non possunt operari. ubi et de se propter imminentem sibi doctrinae necessitatem dicit: numquid non habemus potestatem ut non operemur? et ut bonum opus erga sanctos fiat, frequenter uidetur sollicitudinem impendere; quod utique superfluum erat facere, si

5 operandi lex omnibus incumbebat. omnis sermo nequam ex ore uestro non procedat; sed si quis bonus ad aedificationem necessitatis, ut det gratiam audientibus.

‘inconueniens nihil nos proloqui uult, sed magis illa quae audientibus sunt utilia, quae et de necessariis sciunt iuuamen prae10 Stare; in quibus etiam et laetari conuenit eos qui audiunt.’ et quod per omnia eos possit ad reuerentiam inuitare, adiecit: et nolite contristare Spiritum sanctum Dei in quo signati estis in die redemptionis.

dein et aliam inducit exhortationem: 15 omnis amaritudo et iva et indignatio et clamor et blasphemia tollatur a uobis cum omni malitia. compendiose per omnia ista cauere nos uult ab odio illo quod in inuicem solet fier1i; propter quod et adiecit: estote in inuicem benigni, misericordes.

20 et quoniam illa quae adnascuntur saepe solent mentem hominis conturbare: donantes uobis 1psis.

deinde quia graue esse uidebatur, ut is qui nocitus est remitteret nocenti se:

25 sicut et Deus (inquit) in Chnisto donauit uobis. et confidens exemplo probato: estote ergo imitatores Det.

deinde et condecentem ostendens esse ipsam imitationem: sicut filit dilectt.

1-2 necess. doctr. deo (for doctr. n. dicit)H 10 laetareC* 11,18 adicitC

14 deindeC (corr) || inducetC*H 17 ut(aft. uult)addH || qui (for quod) CH 1g in (bef. inu.) om H- 25 nobisH 27 ergo om C* 28 condecenter H

LETTER TO THE EPHESIANS 261 for what he could also hand over to others.°’ For Paul did not establish a law of working for all in common, especially for those who could not work. This is why, [176] because of the necessity of teaching that pressed upon him, he says of himself (1 Cor 9:6): Do we not have the right not to work? And it often appears that a concern that good work be done for the saints weighs upon him. It would, of course, be useless to do this if the law of working applied to everyone. 4:29 Let no evil talk come out of your mouth, but only what ts good for the building up of what 1s necessary, so that it may give grace to those who hear.

“He wants us to speak nothing that is unsuitable, but rather words useful to those who hear them and words able to give help in their needs. And it is right that those who hear them should rejoice in these words.” And because he was able in everything to induce them to a feeling of deference, he added: 4:30 And do not grieve the Holy Spinit of God, in whom you were sealed for the day of redemption.

Then he introduces another exhortation: 4:31 Let all bitterness and wrath and anger and clamor and slander be taken away from you, together with all malice,

Concisely by all these he wants us to beware of the hatred that is wont to take place with one another. ‘Therefore, he added: 4:32a be kind to one another, tenderhearted,

And since those emotions that arise are often wont to disturb the human mind: 4:32b excusing yourselves,>*

Then, because it seemed to be a serious matter that the one harmed should forgive the one who harmed him: [177] 4:32c as God also in Christ has excused you.

And confident in the proot of the example: 5:1a Therefore, be imitators of God,

Then also demonstrating that the imitation itself 1s appropriate: 5:1b as beloved sons; 571s the point that those unable to work, such as the apostles (and perhaps others who were unable by their circumstances), could depend upon the charity of the church and so need not steal? 38 Donantes vobis ipsis. The Latin must represent yaowCouevor éavtois, “forgiving one another.”

262 AD EPHESIOS et imitationis factae documenta ostendit: et ambulate 1n caritatem. et iterum exemplo utitur, simul discutiens illud: sicut et Christus dilexit nos, et setpsum tradidit pro nobis oblatio5 nem et sacrifictum Deo in odorem bonae suauitatis. sicut et Dominus dicit: ut diligatis in inuicem, sicut et ego dilexi uos; matiorem hoc caritatem nemo habet ut quis animam suam ponat pro amicis suis. et post caritatis uerba iterum ad alia transit dicens: fornicatio autem et omnis immunditia aut auaritia nec nominetur 10 IN uobis.

immunditiam dicit fornicationis nimiam pertinaciam. et quoniam dixit, neque nominetur in uobis, ad uerecundiam eos inuitans adiecit: sicut decet sanctos.

15 et non solum hoc, sed et turpitudo et stultiloquium et scurrilitas, quae ad rem non pertitnet; sed magis gratiarum actto.

stultiloquium dicit, quando de rebus non necessariis loquimur; scurrilitatem uero dicit derogationem illam quam in proximos fa20 cCimus. deinde et timorem illis incutiens: hoc enim scitote, cognoscentes quoniam omnis fornicarius aut inmundus aut auarus (quod est tdolorum seruitus) non habet hereditatem in vegno Christi et Det.

auaritiae autem pondus ex similibus demonstrauit, ‘idolorum 2s seruitutem’ illam vocans; eo quod similiter a Deo potest auertere, et quia haec apud gentes absolute tunc agebantur, eo quod nolebant credere aliquod esse examen illorum quae hic agimus. nemo uos seducat inanibus uerbis; propter haec enim uemt tra Det super filios diffidentiae. nolite ergo fieri conparticipes eorum.

30 id ostendens quemadmodum illis non sit aptum ultra id facere. eratis enim aliquando tenebrae, nunc uero lumen in Domino.

hoc est ut dicat: ‘ignorabatis Deum; nunc autem cognouistis.’ bene ignorantiam quidem ‘tenebras’ uocauit, scientiam uero, ‘lumen’; non solum propter rerum differentiam, sed et ut opportu-

2 caritateH 6 in(bef. inu.) om H 7 hancC*H 11 _ fornicationes C*

13 adicitC 1g scurrilitatesH 27 hicomH

LETTER TO THE EPHESIANS 263 And he shows what proves the imitation has been accomplished: 5:2a and walk in love, And again he uses the example, at the same time elaborating it:

5:2b as also Christ loved us and gave himself up for us as an offering and sacrifice to God 1n an odor of good fragrance. As the Lord says (John 15:12—13): that you love one another as I have loved you. No one has greater love than this, to lay down his life

for his friends. And after speaking about love, he turns his attention to other matters, saying: 5:3a But fornication and all impurity or greed, let 1t not even be mentioned among you,

By impurity he means excessive persistence in fornication; and when he said [et it not even be mentioned among you, inducing them

to shame, he added: 5:3b as becomes saints,

And not only this, but: 5:4 also filthy conduct and foolish talk and jesting, which is out of place; but rather thanksgiving. By foolish talk he means when we speak of unnecessary things.

And by jesting he means slandering our neighbors. Then, striking fear into them: [178] 5:5 For know this, understanding that no fornicator or impure person or one who is greedy (that 1s, slavery to idols) has an inheritance in the kingdom of Chnist and of God.

And he demonstrated the gravity of greed on the basis of its similarity to the other vices, calling it slavery to idols because it can similarly turn someone away from God and because these things were being practiced unreservedly at that time among the Gentiles, since they were unwilling to believe there was anything worth taking account of in what we are urging here. 5:6—7 Let no one lead you astray with empty words, for because of these things the wrath of God comes on the sons of disobedience. Therefore, do not be associated with them. He shows how it is not suitable for them to behave this way any longer. 5:8a For once you were darkness, but now light in the Lord.

This means: “You did not know God, but now you do know him.” He rightly called ignorance darkness and knowledge light, not only because of their difference, but also by using the most

264 AD EPHESIOS nissimis abusus nominibus ad eruditionem eos inuitaret uirtutum. unde et adiecit: tamquam fili luminis ambulate. ‘sicut decet illos qui in lumine consistunt.’ et aliter illa osten5 dere cupiens quae illos deceant: fructus enim Spiritus in omni bonitate et tustitia et ueritate. ‘sed et illius Spiritus tales sunt donationes; itaque talia decet agere uos qui accepistis eundem Spiritum.’ et recurrens iterum ad exemplum quod usus est: 10 probantes quid sit beneplacitum Domino, et nolite communicare operibus infructuosis tenebrarum, magis autem et redargutte.

‘curam igitur magis adhibere illorum quae placent Domino, nihil perficientes tale quale et illi qui Deum nesciunt. decet enim uos sic a peccato modis omnibus auerti, ita ut et lla quae huiusmodi 1s ab aliis fiunt arguatis, ob utilitatem communem.’ sic et ad Timotheum scribit, dicens eos qui peccant coram omnibus arguere, ut et cetert timorem habeant.

et ostendens qualia sunt quae ab illis fiebant: quae enim in occulto fiunt ab illis, turpe est et dicere.

20 dein quod dixit, magis autem et arguite, ostendens ipsius rei utilitatem, adiecit: omnia enim dum arguuntur, a lumine manifestantur.

nam dum illius actus qui arguitur fiunt manifesti, sciunt etiam alterius corrigere. dictum est autem ab apostolo non integre, dixit 25 enim nihil amplius nisi quia mantfestantur; illud uero quod sequebatur silentio tradidit, eo quod posset ipsa manifestatio adiuuare. omnis enim quicumque est, ille super suum delictum confusionem patietur tunc quando eius delictum fuerit manifestatum. deinde adiecit: 30 omne quod manifestatur, lumen est. ad illud retulit quod dixit: et nolite communicare operibus tenebrarum, hoc est: ‘uos decet non illorum opera imitari, sed et talia agere quae si fuerint manifestata, tristes uos minime faciant.’

2 adicitC 7 etomH g quo(forquod)C (corr) 10 probansCH 11 op. infruct.omH 12 adhibeteC (corr) || illorumqueC* 19 _ inquit (aft. enim) add C (corr.) 21 adicitC 28 manifestumC* 29 adicit C

LETTER TO THE EPHESIANS 265 advantageous words to attract them to instruction in the virtues. And so he added: 5:8b Walk as sons of light,

“As becomes those who are established in light.” And he wants to show what becomes them in another way: 5:9 for the fruit of the Spirit>? 1s in all kindness and righteousness

and truth, “Moreover, such are the gifts of the Spirit, and so such behavior becomes you who have received the same Spirit.” And repeating the example he used: [179] 5:10-11 testing what is well-pleasing to the Lord, and take no part in the unfruitful works of darkness but rather rebuke them. “Therefore, take care all the more for what pleases the Lord,

doing nothing such as those do who do not know God. For it becomes you in this way to avoid sin in all ways, so that for the benefit of all you may rebuke deeds of this kind done by others.” So he writes to Timothy, saying (1 Tim 5:20): as for those who sin, rebuke them tn the presence of all, so that the rest also may have fear.

And showing what their deeds were like: 5:12 For it 1s shameful even to speak of what such people do secretly, Then, because he said but rather rebuke them to show the benefit

of doing so, he added: 5:13 for as long as all things are rebuked, they are made mantfest by light; For when the deeds of one who is rebuked become manifest,

they also are skillful in mending the ways of someone else. But the apostle’s statement is incomplete, for he said no more than that they are made manifest. But he handed over to silence what would follow—that the manifestation itself could bring help. For everyone, whoever he is, suffers anxiety over his transgression whenever his transgression becomes manifest. ‘Then he added: 5:14a everything that 1s manifested 1s light,

[180] He returned to what he had said (5:11): and take no part in the works of darkness; that is, “it becomes you not to imitate their works but to do such things that would by no means make you sorrowtul if they were made manifest.” For the works of light are 59A variant reading (instead of “light”) that has support in the manuscripts but that may be a corruption introduced by the recollection of Gal 5:22.

266 AD EPHESIOS luminis enim sunt opera illa quae in manifesto fiunt. talia autem sunt opera uirtutum; tenebrarum uero opera illa sunt quae occultantur. talia autem sunt opera malitiae. deinde adiecit et testimonium: 5 propter quod dicit: ‘surge qui dormis, et exsurge ex mortuis, et inluminabit tibt Christus’ alii continget te Christus legerunt; habet autem nullam sequen-

tiam. de lumine enim disputans, abusus est hoc testimonium; dicit autem de peccato et impietate. atubi enim credentes in Christo 10 resipiscere uoluerimus, et quasi de somno et morte quadam expergefacti fuerimus, suscipimus illam cognitionem et gratiam quae exinde ad instar luminis in nos defertur; quibus decens est nos consentanea agere. quidam dixerunt quoniam multae erant illo in tempore gratiae 15 spiritus quae dabantur illis; dabatur etiam cum ceteris gratia ut et psalmos facerent, sicuti et beato David ante Christi aduentum id tribui euenit. unum quidem hoc erat, quod tunc cantantes ill qui gratiam talem acceperant dicebant. quod apostolus in testimonium ad praesens abusus fuisse uidetur. uerumtamen qualiter20 Cumdque se habet, nos sensum apostoli examinare debemus. ponens enim ipsud testimonium adiecit exhortationem dicens: uidete etenim quomodo caute ambuletis, non sicut insipientes, [sed ut sapientes|; redimentes tempus, quoniam dies mali sunt. propter hoc nolite fiert insipientes, sed intellegentes quae sit uoluntas Domini.

25 bene posuit redimentes ; eo quod is qui aliquid emit ad suam utilitatem, illud quod emit utitur. ‘et tu (inquit) quia praesens uita malitiae repleta est, accelera cum sapientia abuti illa conuenienter; quasi redimens teipsum per uirtutem, ut uoluntatem Dei in uitam praesentem implens, adsequaris aeternas mercedes.’ et ite30 rum connectit consilium:

2 suntillaH 4 adicit (for adiecit)C 5 a(forex)H 7 contempnentes non Christum C contempn. Chr. (om non) H [see note] 7-8 consequentiam

C (corr.) 8 autem (forenim) H gg adubiC 12 = adstar (for ad instar) H 14 in.temp,illoHl 17 que(quae?) C* quod H 21 ipsumC(corr.) H 22 enim H 22-23 sedutsap.omCH 28 inuita praesenti C (corr.)

LETTER TO THE EPHESIANS 267 those that take place in what is manifest, and such are the works of the virtues. But the works of darkness are those that are kept secret, and such are the works of wickedness. ‘Then he added a testimony: 5:14b therefore it says: “Sleeper, awake and rise from the dead! And Christ will shine on you.”

Others have read Christ will touch you.®° But this does not keep the logical order. For Paul used this testimony while he was reasoning about light, and he is speaking of sin and godlessness. For whenever we are willing to come to our senses by believing in Christ and so have become like people wakened from sleep and some kind of death, we receive the knowledge and grace brought down to us from this source like light. And it is right for us to do what agrees with this. [181] There are some who have said that in former times there were many graces of the Spirit given to those people. Among other things grace was also given for them to compose psalms, for example, as this came to be bestowed on blessed David before Christ’s coming. Those who make this point, then, have said that this verse was one of the psalms that those who had received such a grace sang at that time. And they said that the apostle appears to have used it as a testimony in the present verse. Nevertheless, however this may be, we must examine the apostle’s meaning. For in putting down this testimony he added an exhortation, saying: 5:15-17 See, then, how you should walk carefully, not as unwise people [but as wise], purchasing the time, because the days are evil. Therefore, do not be foolish, but understanding what the will of the Lord 1s.

He rightly put down purchasing, because someone who buys something for his own use, uses what he has bought. “And you (he says), because the present life is filled with wickedness, hurry

to use those things rightly with wisdom, as though you were purchasing yourself by virtue so that by fulfilling God’s will in the present life you may acquire eternal rewards.” And again he links advice to what he says: °°'The alternate reading is émupavoet instead of éxrpatoet, and it is reflected in the Old Latin versions. Chrysostom and Theodoret are aware of the reading but do not accept it.

268 AD EPHESIOS et nolite inebriant uino, in quo est omnis luxuria, sed replemini in Spiritu; loquentes uobis psalmis et hymnis et canticts spiritalibus, cantantes et psallentes 1n cordibus uestris Domino; gratias agentes semper pro omnibus, in nomine domini nostri Tesu Christi, Deo et Patri.

5 ‘ab ebrietate quidem cavete ex qua luxuria impletur. adcelerate uero uos ipsos dignos exhibere ut Spiritu repleamini, uirtutibus intendentes, psalmis quoque et spiritalibus canticis semper corda uestra inlustrantes; proque omnibus illis quae uobis per Christum conlata sunt gratiarum actionem reddere Deo properate, ita

ro ut numquam minus faciatis quin animo uestro laudetis Deum. quam laudem conuenit pro illis quae uobis tributa sunt illi cum gratiarum reddere actione.’ et iterum adiecit illa, unde coepit, de quibus et multa in medio uerba fecisse uidetur: 15 subtectt inuicem in timore Christt. ‘ante omnia (inquit) propter timorem Christi caritatem quae inuicem est ostendentes; neque subici uobis in inuicem differatis, propter illum lucrum quod hinc uobis adnasci uidetur.’ et quoniam communem ad omnes hanc fecisse uidetur exhorta20 tionem, incipit ultra de his propria quae unicuique sunt disputare, et quae ultra non ad omnes similiter pertinere poterant. et alia quidem proprie scribit mulieribus ita ut erga maritos suos suum seruent affectum; alia uero uiris scribit ita ut erga suas uxores integro sint arbitrio. parentibus quoque scribit ut erga filios suos affectum 2s habeantinlibatum. filiis quoque scribit ut parentes suos omni honore dignos existiment. seruis quoque et dominis scribit, unicuique suadens ut quod iustum est alter alteri praebeat. tres uero hos affectus memoratus est, ex quibus unum est quod debeant mariti et uxores in inuicem se diligere; alterum quod debeant parentes 30 cum suis habere filiis; aliud quemadmodum debeant esse serui et domini. et primum quidem naturalem memoratus est affectum, deinde subintroductum. talis enim est affectus inter seruos et do-

1 inebriareC* 5 luxurias impetur (sic)C* 5-6 adceleritateC* 10 qui in (for quin) H 13 et (2°)omC 15. in (bef. inu.) add C (corr.) H 17 in (bef.

inu.) addC (corr.)H 18 illudC (corr.) 24 effectumC*H 28 affectos C*

LETTER TO THE EPHESIANS 269 5:18-20 And do not get drunk with wine, in which is all® profligacy, but be filled [182] with the Spint, speaking with yourselves in psalms and hymns and spiritual songs, singing and playing the harp in your hearts to the Lord, giving thanks always for everything in the name of our Lord Fesus Christ to God the Father.

“Beware of drunkenness by which profligacy is filled up. But hasten to show yourselves worthy so that you may be filled with the Spirit, concentrating on the virtues and always enlightening your hearts with psalms and spiritual songs. Hasten to give God thanks for everything that has been granted you by Christ so that you may never fail to praise God sincerely. It is right to render this praise to him, together with thanksgiving, for what has been bestowed on you.” And again he added the idea with which he began and about

which he is seen to have said a good deal in the intervening discussion:°? 5:21 Be subject to one another in the fear of Christ. “Before all (he says), because of the fear of Christ, show love for one another, and do not delay being subject to one another because of the profit that will be seen to arise for you from this.” And since he plainly composed this exhortation as one common

for all, he begins what follows with an argument appropriate for each one of them, and what follows could not similarly have applied to everyone. Indeed, he writes some things appropriate for wives so that they may keep their affection for their husbands, and he writes other things to the husbands so that they may be purely disposed toward their wives. He also writes to parents so that they may have unimpaired affection for their children; he also writes to children so that they may esteem their parents as worthy of all honor. [183] And he also writes to slaves and to masters, advising both to furnish what 1s just one to the other. He mentioned three forms of affection. One of them is the love husbands and wives ought to have for one another; the second 1s what parents ought to have with their children; the third, how slaves and masters should be. Indeed, he first mentioned natural affection and then affection introduced secondarily. For such is the °t An addition to the text. °2'The reference may be to 4:1-16, the beginning of his “moral discussions,” while 5:21 returns to the theme of concord in the community.

270 AD EPHESIOS minos; nec enim in natura inest seruitus, sicut est in natura nuptialis cohabitatio et filiorum procreatio. et neque de illis dicens, corrupit ordinem; primum enim de uiris et mulieribus, eorumque explicauit affectum, eo quod nuptiae praecedere soleant, deinde s sequitur fliorum propagatio. tamen in unoquoque affectum ab infirmioribus inchoauit, primum mulieribus disputans, deinde uiris; et antequam parentibus aliquid diceret, filiis illa quae conueniebant suasit. sed et de dominis disputans, illa quae conueniebant ad seruos narrauit, ostendens quoniam ante omnia necesse est 1]1o los debitum implere obsequium, eo quod et hinc maxime illa quae meliora sunt accipiunt in melius incrementum; quae etsi non impleantur, excusationem nullam habere poterunt peccatorum. incipit ergo a mulieribus. subzecti (anquit) 1m inuicem in timore Chnist1;

consequenter adiciens: 15 mulieres proprius maritis sicut Domino subditae sint. hoc est, ‘subiectae sint.’ et quoniam dignum fidei esse uidebatur quod dixerat, szcut Domino non uidebatur autem ratione id suadere; adiecit: quoniam uir caput est mulierts; sicut et Christus caput ecclesiae, et 20 ipse est saluator corporis

jillum enim ordinem quem hy yao énéyer THEW 6 Xorotdc Christus habet ad ecclesiam, eo ty éxxAnota, [&te dy exetMev thy quod ex illo secundae uitae cau- aittav AxBovay tio Sevtépac UmKpsam ecclesia habere uidetur, ex ews, && ob xat tod ExxAnoractexod

2, quoetecclesiastici corporis sta- o@uaxtog yivetat h ovatuos (TOTO tus est effectus (hoc enim isto yao Aéyet] 76 adtd[c] gotw 6 owt in loco dicit: ipse est saluator [tod cmpmatoc], avtt tod “6 Thy atcorporis, hoc est, causam prae- tlav mapacyduevos TY ovetaoer TOD bens status ecclesiastici1 corpo- exxAnoractixod cmpatog)* TaUTHY

30 ris); huncordinem etiam uirha- éxéye thy THEW 6 avo TH ovat, bet ad mulierem; eo quod et ut d&te dy TO elvat te xal ouveotavar sit et ut consistat, mulier ex ui- éxet0ev AxBovo7n.

ro accepit.*

4 procedereH 16 subditaesintH 18 adicitC 21 sq. Coisl 304, f. 98 a[Cr. vi. 202, Fr. 135] Oeddwe0e SE prow’ Fy yao Eméyer THEW 6 Xorotds tH éxxAnota, TO adT6 EoTLV 6 GMTIE’ avtl TOU, %.7.A.

LETTER TO THE EPHESIANS 271 affection between slaves and masters, for slavery is not natural as marital cohabitation and the procreation of children are natural. Nor in speaking of these three relations did he harm the proper order. For he explained the affection of husbands and wives first because marriage customarily comes first, and then there follows the procreation of children. Yet in each case he begins his account of affection with the weaker, arguing first about the wives and then about the husbands. And before he says anything to the parents, he advised the children what was right for them. Moreover, in

arguing about masters, he gave an account of what was right for slaves, showing that before all it was necessary for them to fulfill the service they owed, because it is especially from this that they receive what is better for higher promotion, although if they should not fulfill their duties, they would have no excuse for their sins. Therefore, he begins with the wives. Be subject (he says) to one another in the fear of Christ, adding in logical order: 5:22 Wives, be subject to your husbands as you are to the Lord, That is, “be subject.”©3 And since what he said, as to the Lord,

seemed worthy of belief but did not seem to give a persuasive reason, he added: 5:23 for the husband ts the head of the wife just as Christ 1s the head of the church, and he 1s the Savior of the body.

tFor that order which Christ The order that Christ has to the has to the church, [184] because church, [because from him it tafrom him the church plainly kes the cause of the second exihas the cause of the second life, stence, from whom also the orfrom whom also the organiza- ganization of the church’s body tion of the church’s body has_ has come to be (for he says] he come to be (for in this passage 1s the Savior [of the body], meahe says he is the Savior of the ning “he supplies the cause of body; that is, he supplies the the organization of the church’s cause of the organization of the body”), this order the husband

church’s body), this order also has to the wife, since she tathe husband has to the wife, kes from him both her existence since the wife receives from the and her ordering.” °3'Theodore’s comment assumes that his text of verse 22 does not include “be subject,” a reading with strong manuscript support.

°4T he brackets indicate where Swete has partly reconstructed the Greek conjecturally on the basis of the Latin.

272 AD EPHESIOS sed ut ecclesia subdita est Chnisto, sic et multeres suis maritis in omnibus,

et quidem sunt quidam in ecclesia qui non sunt subiecti. sed eiusmodi homines iam non esse ecclesiae existimantur, eo quod s nec illa quae corporis sunt sapiant. subditam autem Christo esse ecclesiam dixit; de illis dicit, qui subditi sunt, quos et corpus ecclesiae esse existimat. non est autem demiratione dignum, si adiecit in omnibus, quod absolute quasi ad pios disputans adiecit; de quibus superfluum erat excogitare nequando in deterius suas uelro lent adducere uxores. uirt, diligite uxores uestras sicut et Chnistus dilexit ecclesiam, [et] seipsum tradidit pro illa.

demirandum est eo quod uno eodemque exemplo, et ut subiectae sint mulieres, et ut uiri eas diligant et affectum ut conuenit erga 15 eas ostendant, instruxit. ‘talem (inquit) et uos erga uestras uxores iustum est ostendere caritatem, qualem et Christus erga ecclesiam

ostendit.’ unde et caritatis indicia latius in Christo nititur publicare dicens: ut illam sanctificet, mundans per lauacrum aquae in sermone; ut 20 exhibeat eam sibiipsi gloriosam ecclesiam, non habentem maculam aut rugam aut aliquid horum, sed ut sit sancta et immaculata.

hoc non solum caritatis Christi continebat demonstrationem, sed et ad eruditionem illis proficiebat, ut custodirent uxoribus suis , nuptialis conscientiae foedus; eo quod sic eos conligatos esse er25 gauxores Caritatis ratio depostulabat, sicut Christus ecclesiam sib1 coniunxit ita ut numquam eos qui in ecclesia sunt relinquat, usque dum affectum erga eum integrum uelint seruare. unde adiecit: sic debent uirt diligere suas uxores sicut sua corpora.

30 hoc est, ‘sic Christus ecclesiam diligit, sicut corpus suum.’ deinde ex ipsa similitudine etiam ad rationem naturae decurrit, ostendens quoniam ipsa ratio illis competere uideatur secundum principalem opificationem:

1. et (bef. ut) add C (corr.) g interiusH* 11 etomCH 15 ostendit C* 20 eamomH 22 ad (bef. car.) add C (corr.) 23 etomH (|| custodiret C* 28 adicit C

LETTER TO THE EPHESIANS 2°73 husband both her existence and her ordering.* 5:24 But as the church 1s subject to Christ, so also wives to their husbands in all. Even though there are some 1n the church who are not subject, yet people of this kind are no longer considered to belong to the church, because they do not have a sense of what belongs to the body. But he said that the church is subject to Christ. He speaks of those who are subject, whom he also considers to be the body of the church. And it is not worth being astonished that he added in all, which he added simply because he was making his case with the godly, of whom it would be idle to think they would ever be willing to lead their wives to the worse. 5:25 Husbands, love your wives, just as Christ loved the church [and] gave himself up for her

This statement must be admired because by one and the same example he gave instruction both that wives should be subject and that husbands should love them and show proper affection [185]

toward them. “It is right (he says) for you to show such love toward your wives as Christ shows toward the church.” And so he strives to proclaim at greater length the tokens of love in Christ, saying: 5:26—27 in order to sanctify her, cleansing her with the washing of water by the word, so as to present the church to himself in splendor, without a spot or wrinkle or anything of the kind—but so that she may be holy and without blemish.

This not only included a description of Christ’s love but also helped to instruct them to guard the marriage contract with their wives in good conscience, because the loving relationship required them to be bound together with their wives, just as Christ united the church to himself in such a way that he would never desert those in the church as long as they were willing to keep their affection for him unimpaired. And so he added: 5:28a In the same way husbands should love their wives as they do their own flesh.

That is, “in the same way that Christ loves the church as his own body.” ‘Then he turns from this resemblance also to the relation of nature, demonstrating that this relation is seen to be relevant to them according to the first creation:

274 AD EPHESIOS qui diligit suam uxorem, se ipsum diligit; nemo enim aliquando suam carnem odio habuit, sed nutrit et fouet eam.

ut dicat quoniam ‘secundum primam opificationem una caro erat mulieris et uiri; eo quod et mulier portio mariti erat. itaque s qualem solicitudinem uel diligentiam erga proprium corpus exhibemus, talem iustitiae ratio postulat ut uiri erga suas exhibeant uxores.’ et complectens exemplum illud quod secundum Christum est, adiecit: sicut et Christus ecclesiam.

10 eo quod et corpus Christi est ecclesia, corpus uero mariti uxor; et complectitur utrumque, ostendens quoniam et a natura et a ratione pietatis aptum est illis, ut connexi suis uxoribus habeantur. etenim non absolute ampliorem ad uiros fecit sermonem, incitans eos ad illam caritatem quam debeant erga suas seruare uxores; eo 15 quod facilius hi nuptiales leges spernere consueuerunt, cum altis se, praetermissis suis uxoribus, permiscentes. quoniam autem dixit, stcut et Christus ecclesiam, persistit docere quoniam illam rationem habet uxor ad maritum secundum primam opificationem, quam uindicat rationem ecclesia a Christo; ita ut non uideatur ua20 ne abusus fuisse exemplo illo quod secundum Christum et ecclesiam est. deinde adiecit: quoniam membra sumus corporis eius, de carne etus et de ossibus e1us.

‘Tsicut enim portio fuit Adae Gomep usoos syéveto tod “Addu

2s mulier ex ossibus eius et carne 7 ‘yuvh éx tv doTay adtod xat éx eius sumpta; sic et nos dominici tH>¢ capxds adtod An0eton’ obtwe corporis sumus membra, sicuti xal yuetc tod dSeattotixOd cMpatos ex carne eius et ex ossibus eius éopév wérn, omteo Ex TH oapxoc

facti®, avTOD xal gx TOV doTéEWY ADTOD yeyovotes.

30 eo quod gratiam ex illo Spiritu qui in eum est accepimus, ut ad similitudinem eius resurrectionem et inmortalitatem potiamur.’ deinde permanens in ipso exemplo, ostendere cupiens eius similitudinem, scripturalem ponit uocem dicens: propter hoc relinquet homo patrem suum et matrem suam, et adiun-

2 fouitCH 4 fortior marito (for portio mariti)H 8 adicitC 12 pietatiC

|| connexis C* H 16 seomC 21 adicitC 24 sq. Coisl. 204, f. 99 b [Cr. vi. 205, Fr. 136] Oe63we0c¢ 5é naw: donee uép0cG, x.7.A. wéeAos (for WéE—0¢)

Fr. 30 eo(foreum)H 31. resurrectione et immortalitateH 34 relinquit CH

LETTER TO THE EPHESIANS 275 5:28b-29a He who loves his wife loves himself, for no one ever hates

his own body, but he nourishes 1t and tenderly cares for it,

What he means is that “according to the first creation there was one flesh of wife and husband, because the wife was a portion

of the husband. And so the kind of tender and diligent care we show toward our own body is such as the relation righteousness

demands husbands should show toward their wives.” And

including the example that has to do with Christ, he added: [186] 5:29b just as also Christ the church, Because the body of Christ is the church, and the body of the husband is the wife. And he includes both, demonstrating that both by nature and by the relation of true religion it 1s appropriate for them to be kept joined to their wives. Of course, it was not for nothing that he composed a longer address to the husbands, urging them to the love they ought to preserve for their wives. It was because they were accustomed quite easily to scorn the laws of marriage by having intercourse with other women and neglecting their wives. And since he said just as also Christ the church, he persists in teaching that the relation the wife has to the husband according to the first creation is the one that the church claims

from Christ. This is so that he may not seem to have used the example of Christ and the church in an empty way. Then he added: 5:30 because we are members of his body, of his flesh and bones.°5

| “For just as the woman was For just as the woman was a a portion of Adam, taken from portion of Adam, taken from his his bones and his flesh, so we are bones and his flesh, so we are members of the Lord’s body, members of the Lord’s body, just as though we were made of just as though we had come to

his flesh and of his bones, * be from his flesh and from his bones.

because we have received grace from that Spirit who is in him, so that we may gain the resurrection and immortality after his likeness.” Then, keeping [187] to his example and wishing to show its likeness, he puts down a scriptural text (Gen 2:24) and says:

°5 The addition of “of his flesh and bones” has support in the manuscripts and in the Latin versions. The allusion is to Gen 2:23.

276 AD EPHESIOS getur ad uxorem suam,; et erunt duo in carne una.

quibus et adiecit: mysterium hoc magnum est.

et ut ne uideatur de uirorum et mulierum copulatione dicere 5 quoniam ‘magnum est mysterium’ caute prospexit: ego autem dico in Christo et in ecclesia.

thoc uult dicere quoniam ‘il- Srep (onolv) elonta. ev any? lud quod dictum in principium tic Syutoveyiag meet TOV yuvas-

opificationis de mulieribus et xv xat tv dvdeav, totto wvottro maritis, hoc mystice in Christo xatepov éxt tod Xorotod xat tHe et in ecclesia impletum est. om- éxxAnotag meTAHOwtaL’ maVTES YK

nes enim ab illa natiuitate quae ti¢ ex matedg xal uNnteds yewnex patre et matre erat segrega- oews¢ 2 yevouevor, &te dy nat Oati sunt, eo quod et morte ab il- vata yowoucOévtes tHo Cwhc éxet-

1s la uita sunt separati. spirita- vy¢, mvevuatixy tH avoyewnoer li uero regeneratione resurrec- thy avaotacw Seydueba, amooontionem percipimus, inenarrabi- tw Adyw tH Xprote ovuvartéuevot, li ratione Christo copulati, et si- xal thy med¢ adtov GuoLédtYTH TIC

militudinem inmortalitatis e1us dOavactac axorb AnuBdvovtec. 20 Ccautam percipimus.’* et ostendens per omnia similitudinem illorum quae a Christo sunt, et quoniam similiter illis et secundum rationem naturae et secundum rationem fidei aptus est consensus ille qui est cum uxoribus, adiecit: 25 uerumtamen et uos singul1, unusquisque suam uxorem sic diligat stcut seipsum.

deinde et de mulieribus: uxor uero, ut timeat maritum. exinde uertitur ad alium affectum, deinde et ad parentes: 30 filti, oboedite parentibus uestris in Domino; hoc enim iustum est. ostendere uero cupiens quoniam de his etiam antiqua lex id praeceperat: honora (inquit) patrem tuum et matrem, quod est primum mandatum in promissione, ut bene tibt fiat, et sis longaeuus super terram. et 35 uUos, patres, nolite exacerbare filios uestros; sed nutrite eos in disciplina

2 adicitC 4 utomC || copulationemC* 7 sq. Coisl. 204, f. 100 b[Cr. vi. 207, Fr. 136] Oed8woo0g 5é prow: Srep, pyotyv, x.t.A. 17-18 inenarrabile H*

20 percepimusC 25 ut (bef. suam)addC 28 ueroomH 29 alienum (for alium) H 30 filiC 32° praeceperit C

LETTER TO THE EPHESIANS 277 5:31 “For this reason a man will leave his father and his mother and will be joined to his wife, and the two will become one flesh.” ‘To which he added: 5:32a This is a great mystery,

And lest he seem to be saying that the union of husbands and wives “is a great mystery,” he carefully anticipated the misunderstanding: 5:32 and I am speaking of Christ and the church.

THe means that “what was What was said in the beginsaid in the beginning of crea- ning of creation (he says) contion concerning wives and hu- cerning wives and husbands has sbands has been fulfilled mysti- been fulfilled more mystically in cally in Christ and the church. Christ and the church. For all For all of us have been exclu- of us, when we come to be outded from birth through a father side birth from a father and a and a mother, because we have mother, since we have been sebeen separated from that life by parated from that life by death, death. But we receive the resur-_ receive the resurrection by spirection by spiritual rebirth, joi- ritual rebirth, joined to Christ ned to Christ by an ineffable re- by an ineffable relation and relation, and we receive a secure ceiving an exact likeness with likeness of his immortality.* him of immortality. And showing throughout the similarity of those things that come from Christ, and because concord with wives is associated with them both by the relation of nature and by the relation of faith, he added: 5:33a Nevertheless, each of you individually, each one of you should love his wife as himself;

And then concerning the wives: 5:33b and a wife should honor her husband. [188] From there he turns to other forms of affection, beginning with parents: 6:1 Children, obey your parents in the Lord, for this is right.

And wishing to demonstrate that the old law had given a precept about this (Exod 20:12; Deut 5:16): 6:2-4 “Honor (it says) your father and mother”—this 1s the first

278 AD EPHESIOS et admomtione Domini.

nam quod dicit, nolite exacerbare, hoc est, ‘nolite despicere neque respuere, sed fouete magis eos, et sustinete delinquentes.’ et iterum ad alterum migrat affectum: E serul, oboedite dominis (inquit) secundum carnem cum timore et tremore ; in simplicitate cordis uestni, tamquam Chnisto. et quoniam incertum erat illud quod dixerat sicut Christo, modum quo illud dixerat pandit: non ad oculum serui, sicut hominibus placentes, sed sicut serut to Christi, facientes uoluntatem Det ex animo,; cum bona uoluntate seruientes Domino et non hominibus.

‘serui (inquit) estis Christi. conuenit ergo uos erga uestros dominos bonam exhibere uoluntatem, eo quod hoc uult Deus, ut perfecto animo adimpleatis ei uicem; ut serui Christi propter Chri15 sti faciatis legem, quasi Christo ipsi ista implentes; ita ut illa quae fiunt, Deo propter uestrum reputentur arbitrium.’ et quod magis poterat eos ad reuerentiam adducere et placare, ut serui cum bona uoluntate suis seruiant dominis, quasi ipsi Christo seruientes: scientes quoniam quodcumque fecerit unusquisque uestrum bonum, 20 hoc et recipiet a Deo, siue seruus siue liber.

‘licet seruus sis, accipies a Deo mercedem tuam, faciens illa et quae conueniunt. et liber quoque ab illo mercedem expectat. itaque nulla tibi differentia est apud Deum secundum mercedum receptionem. ergo sicut illi seruiens a quo et mercedem recipere ex2s pectas, sic omnia debes adimplere.’ et uos, domini, haec eadem facite ad eos, remittentes minas.

hoc est: ‘benignissimos uos illis exhibete, tribuentes ueniam delictis eorum, cum illa examinatis.’ bene autem quia non dixit ‘auferentes,’ sed et remittentes. non enim corrigere seruos, Si perti-

30 naciter permanent in peccatis, prohibet, aut ad plenum existimat auferendam esse disciplinam; sed ut humane et cum uenia illud agant praecepit. nam et adiectio est demiranda et sufficiens ad uerecundiam eos inuitare qui auctoritate abutuntur dominationis: scientes quoniam et uester et eorum dominus est in caelist, et per-

1 admonitionem C* H 5-6 ettremoreomC* 8 quodH g_ nonad oc. seruientes C (corr.) 11 Deo(for Domino) H 17 placereH 18 dominos

C* 23 mercedemC 23-24 retributionem (for recept.)H 24 ille CH 24-25 expectansC H 26 uosomH* 28 examine natisC* 29 etomHl 33 quaC

LETTER TO THE EPHESIANS 279 commandment with a promise—“so that it may be well with you and you may live long on the earth.” And you, fathers, do not provoke your children, but bring them up in the discipline and instruction of the Lord.

When he says do not provoke, he means “do not despise and reject them but rather cherish them and bear with them when they do wrong.” And again he passes on to another form of affection: 6:5 Slaves (he says), obey your masters according to the flesh with fear and trembling, in the singleness of your heart, as you obey Christ,

And since it was unclear what he meant by just as®° Christ, he discloses the way he had meant it: 6:6~7 not slaves to the eye, as pleasing men, but as slaves of Chnist,

doing the will of God from the mind, with goodwill serving the Lord and not men,

“You are (he says) slaves of Christ. Therefore, it is right for you to display goodwill toward your masters, because God wishes you to carry out your function for him with enthusiasm, so that as slaves of Christ you may perform your contract as though you were performing your duties for Christ himself. This is so that what is done may be considered done for God because of your choice.” And [189] because it could lead and dispose them all the more to deference, so as to serve their masters as slaves with goodwill, as if they were serving Christ himself: 6:8 knowing that whatever good each one of you does, he will get it back from God, whether he 1s slave or free.

“Granted you are a slave, you will receive your reward from God

by doing what is right. The free person also awaits his reward from him. And so God makes no distinction about you with respect to receiving rewards. Therefore, you ought to perform all your duties as though you were serving him from whom you expect to receive a reward.” 6:9a And you, masters, do the same to them, relaxing threats,

That is, “show yourselves to them as kind as possible, pardoning their faults when you examine them.” And it is right that he did not say “taking away” but relaxing. For he does not forbid chastising slaves if they stubbornly persist in sins, nor does he think that discipline should be completely taken away. Rather, he advises them to do this humanely and with pardon. Indeed, what he °° Sicut instead of tamquam, as in the citation of the text.

280 AD EPHESIOS sonarum acceptio non est apud eum.

hoc est: ‘aestima tecum quoniam licet et in praesenti uidearis supereminere seruis, sed communis uester dominus est in caelis, qui nullum erubescens, omnium faciet examen; non relinquens 5 nec dominos impunitos, si praeterquam conuenit delinquant. igitur qualem uis illum esse erga te, talis ipse esto erga proprios seruos.’ implens autem et specialem exhortationem, iterum in communi disputat de illis quae omnibus similiter aptari poterant: de cetero, fratres met, confortamint in Domino, et in potentia utrro © tutts e1us.

‘omnia cum sollicitudine et uirtute illa quae Deo placita sunt perficite.’ et quoniam dixit: confortamini, adiecit: induite uos omnia arma Det.

sicut consuetudo est militibus dicere, quibus cum fortitudine 1s etiam arma sunt necessaria. deinde dicit et aduersus quos est bellum illis; conueniebat enim et hoc manifestum facere illum, quia omnia arma indui praecipiebat: ita ut possitis stare aduersus uersutias diaboli.

‘itaque nolite locum dare diabolicis machinationibus.’ et haec 20 dicens quasi ad bellum illos adhortans, adiecit: | quoniam non est nobis conluctatio aduersus sanguinem et carnem, sed aduersus principatus et aduersus potestates, aduersus mundi rectores tenebrarum saecult huius, aduersus spiritalia nequitiae in caelestibus.

25 inconsequens esse uidetur ut is qui de armis omnibus sumendis et bello disputauit conluctationem memoretur; sed nihil differre existimat, eo quod neque uera ratione de conluctatione aut de militia illi erat ratio, sed abusiue ueritatis, quoniam omnibus est abusus ad confirmationem certaminis illius, quod proprietatem aduer30 sus diabolum inire uidetur. quoniam autem principatus et potestates inuisibilium uirtutum scit ordines esse, euidens est ex quibus et Colossensibus scribens dicit siue sedes siue dominationes siue prin

1 Deum (foreum) H 2 = aestimatio (for aest. tec.) CH || etomH 11

D. sunt pl. H 20 adicitC 21 uobisH || carnemetsang.H 25 de arma omnia sumenda et bellum C H

LETTER TO THE EPHESIANS 281 adds is to be admired and is sufficient to shame those who abuse their authority as masters: 6:9b knowing that both your and their master is 1n the heavens, and there 1s no partiality with him. That is, “consider in yourself that even though at the present time you seem to be superior to your servants, yet your common master is in the heavens. With special respect for no one, he will examine everyone and will not leave even masters unpunished if they have transgressed beyond what is right. [190] Therefore, as you wish him to be toward you, so be yourself toward your own slaves.” And completing his particular exhortation, he again reasons generally about what could apply to all alike: 6:10 For the rest, my brothers, be brave in the Lord and in the strength of his power.

“Accomplish everything pleasing to God with great care and power.” And since he said be brave, he added: 6:11a Put on the whole armor of God, Just as it is the custom to say to soldiers, who need arms as well as bravery. Then he also says against whom they have gone to war. For it was right for him to make this clear because he was advising them to put on the whole armor: 6:11b so that you may be able to stand agatnst the wiles of the devil.

“And so, do not give place to the devil’s contrivances.” Saying this as if he were urging them on to war, he added: 6:12 For our wrestling is not against blood and flesh but against the rulers and against the authorities, against the world rulers of the darkness of this age, against the spiritual powers of iniquity in the heavenly places.

It seems to be out of order that he who has been arguing about taking up the whole armor and about war should mention wrestling. But he thinks this makes no difference because his argument was really not about wrestling or about military service. Rather, he is speaking figuratively,°? since he used all his words [191] for encouragement in that contest that is seen to be joined against the devil as a special kind of war. And that he understands rulers and authorities to be orders of invisible powers is clear from what he says when writing to the Colossians (Col 1:16): whether ©7See Swete’s note (1:190): “abusiue ueritatis] ‘using the words figuratively, nxnataypnotixas (sc. abutendo ueritatem, abusione ueritatis) [?].”

282 AD EPHESIOS cipatus stue potestates. hoc ergo in loco principatus et potestates daemonum ordines uidetur dicere; eo quod et euidens est quoniam de illo ordine erant illi qui in deterius uersi sunt. unde et superius dixit: secundum principem potestatis aerts spiritus, de diabolo id

s dicens. hoc ergo dicit, quoniam ‘non aduersus homines infirmos nobis est certamen (nam sanguinem et carnem hoc uult dicere) sed aduersus uirtutes inuisibiles, et qui multam habent potentiam in praesente uita, omne quodcumque est pessimum operantes.’ hoc enim dicit spiritalia nequitiae. nam quod dicit, in caelestibus; ut 10 dicat, ‘pro caelestibus,’ hoc est, pro regno caelorum aduersus illos nobis certamen. quidam uero pro multa fatuitate mutauerunt illud quod dixerat, in caelestibus, et ita legere uoluerunt dicentes: ‘in his quae sub caelo sunt;’ existimantes dicere apostolum, quoniam

sub caelum nobis est certamen cum illis. nouam adiectionem et 1s dignam illorum stultitiae! qui sic intellexerunt, ut ne existimaremus quoniam aduersus illos super caelum habemus pugnare. sed non sic se ratio habet; sed uoluit dicere quoniam ‘pro illis quae adquirere properamus; cum caelesti enim commoratione etiam et il-

la bona quae in caelis sunt potiri uolumus; pro quibus aduersus 20 inuisibiles uirtutes nobis est bellum. itaque sic nos conuenit esse paratos, quasi quiet pro talibus et aduersus tales bellum habere uideamur.’ tamen adiciens dictum illum quia non est nobis conluctatio, hoc est, bellum, et abusus indifferenter conluctationis nomen,

25 dicit: |

sequitur iterum suam sequentiam, quasi qui de bello disputet, et propter hoc resumite omnia arma Det, ut possitis resistere in die

maligno, et omnia perficientes stare.

nam quod dicit in die maligno, ut dicat ‘in tempore pessimo,’ praesentem uitam sic nominans, eo quod mala in hoc saeculo in 30 praesente uita aguntur. et quae sint omnia arma dicit:

4 huius (for spiritus)H 6 carnemetsang.H 8 praesentiH 18 caelestem, commorationem C¥ || etomH* 19 potireC || aduersisH 23 conluctationes H* 28 malignaC H 30 praesenti H

LETTER TO THE EPHESIANS 283 thrones or dominions or rulers or authorities. ‘Therefore, in this

passage the rulers and authorities appear to refer to orders of demons, because it is clear that those who were turned to the worse were of that order.°? That is why he said above (2:2) according to the ruler of the authority of the spint of the air, speaking this of the

devil. Therefore, he says this because “our contest is not against weak men (for this is what he means by blood and flesh) but against

invisible powers who also have much strength in the present life, working whatever is the worst possible wickedness.” ‘This is what he means by the spiritual powers of iniquity. Now when he says in the heavenly places, he means “for the heavenly places”; that is, our contest is against them for the kingdom of the heavens. But some people with great foolishness have changed the reading 17 the heavenly places. ‘They have wanted to read “in those places that are under heaven,” because they think the apostle was saying that our contest with them is under heaven.°? [192] A novel addition

and one worthy of their stupidity! They adopted this reading so that we might not suppose that we are obliged to fight them above heaven. But this reasoning does not hold. Rather, Paul wanted to say that “[we fight] for what we are eager to acquire; that is, together with our heavenly dwelling we also want to gain possession of those good things that are in the heavens. Our war against the invisible powers is for them. And so it is right for us to be prepared, inasmuch as we are plainly at war for such things and against such beings.” Nevertheless, when he adds the words our wrestling 1s not, that is, our war, and so used the word wrestling as making no difference, he again follows his own logical order, as though someone were arguing about a war, and says: 6:13 Therefore, take up the whole armor of God, so that you may be able to withstand on the evil day, and having done everything to stand firm. When he says on the evil day, he means “at the worst possible time,” naming the present life this way, because the evils in this age are done in the present life. And he says what the whole armor ts: °8-'Theodore’s point is that the orders mentioned in Colossians are created and good; here they are fallen spiritual powers. °°The alternate reading is Steovpaviots instead of éroveaviorts. Swete’s note

(1:191) reads in part: “No known MS. of S. Paul’s Epp. presents the reading ... inthis place. Possibly Th. refers to the Peshito, which translates as if 67 had stood in the text.”

284 AD EPHESIOS state ergo circumcinctum habentes lumbum uestrum in ueritate; et induite loricam iustitiae, et calciati pedes uestros in praeparatione euangeli pacis.

circumcingere ueritatem, uestire iustitiam, calciare pacem, ut 5s dicat: ‘de his uobis sit sollicitudo, id est, de ueritate et iustitia et pace. haec uobis imponite; istis uos armis munite.’ et quoniam omnia illis erant tradenda, quae militibus adsunt, adiecit: super omnibus autem adsumentes scutum fidei, in quo possitis omnia tacula inimict ignita exstinguere.

10 scutum clypeum esse dicit. ‘nam pro scuto (inquit) sit uobis fides, per quam omnia diaboli machinamenta facile percutere poteritis.’ et galeam salutarem accipite.

‘horum (inquit) diligentiam adhibentes, habebitis illam salu15 tem quaeesta Deo, quae et pro galea communiet uos; ita ut uulnus a diabolo in locis u1uacibus minime percipiatis.’ et gladium Spiritus, qui est sermo Det.

‘pro gladio Spiritus sumite gratiam, quam habentes uel maxime terribiles eritis daemonibus.’ 2. }bene autem dixit: quod est ser- xar&, %.7.A. 23 dixitC 29-30 sequenterC*(?) 31 DeiC 31-32 evarote\etoa Cr. 35 operationem (for serm.) C H: txt g

LETTER TO THE EPHESIANS 285 6:14-15 Stand therefore, having your loins girded with truth, and put on the breastplate of righteousness, and with shoes on your feet for the preparation of the gospel of peace,

To gird with truth, to clothe with righteousness, to put on the shoes of peace—these expressions mean “let your concern be about these, that is, about truth and righteousness and peace. Put

these on you. Defend yourselves with these arms.” And since everything handed over to them is what belongs to soldiers, he added: 6:16 and above all of these taking the long shield of faith with which you may be able to quench all the flaming arrows of the enemy ;7°

[193] He says that a shield is a long shield.” “Let faith (he says) be a long shield for you, by which you can easily strike down all the devil’s contrivances.” 6:17a and take the helmet of salvation “By employing (he says) the diligent use of these arms you will have salvation from God, with which he will fortify you instead of with a helmet, so that you may by no means receive a wound from the devil in your vital parts.” 6:17b and the sword of the Spinit, which is the spoken word of God,

“Take the grace of the Spirit for a sword, since when you have

it you will certainly strike terror in the demons to the greatest possible extent.” TAnd he rightly said which 1s the He rightly said which is the spospoken word’? of God to set forth ken word of God to set forth the the strength of the Spirit’s wor- strength of the Spirit’s working. king. For by spoken word of God For by spoken word of God he

he means “the working of God,” means “the working of God,” as was said elsewhere (Ps 32:6): as in (Ps 32:6): By the word of By the word of the Lord the hea- the Lord the heavens were estavens were established, thatis, “by blished, instead of “by the wor-

the working and power of God king and power of God they they were established.” So, too, were established.” So, too, in in the prophets [194] there is of- the prophets there is often put 7°For “enemy” (inimict), see Swete’s note (1:192): “The Gk. text gives tod tovypov without variant, and the Latin versions correspond. Our translation suggests a gloss ... but possibly it is a mere oversight.” The text reads “long shield” (scutum, Oupéov). Shield is clypeus, &ortc. 72“Spoken word” translates sermo and éjya; “word,” verbum and dAédyoe. Theodore treats them as synonyms.

286 AD EPHESIOS operationem esse uocauit,* simul etiam et Spiritus dignitatem ostendens. nec enim Dei operatio erit Spiritus operatio, sinon idem Spiritus primum sit Deus. simul etiam quasi magnum aliquod bonum esse ostendens ipsius

5 Spiritus participationem. et post plenariam exhortationem adiecit: per omnem orationem et obsecrationem orantes in omni tempore in Spiritu,; et in tpso uigilantes in omni assiduitate et oratione pro omnibus sanctis. et pro me, ut detur mihi sermo in apertione oris mei in 1o fiducia notum facere mysterium euangeli, pro quo legationem fungor in catenis, ut in ipso fiducialiter agam prout oportet me loqut.

praecepit illis intentissime orare pro se, ita ut eueniat illi cum fiducia praedicare pietatem. et adiecit: ut autem sciatts et uos illa quae erga me sunt, quid ago, omnia uobis

15 nota faciet Tychicus, carissimus frater et fidelis minster in Domino. quem mist uobis in hoc ipsum, ut sciatis quae de nobis sunt, et ut consolentur corda uestra in Domino.

‘eo quod illa quae secundum me sunt omnia uobis ‘T'ychicus nota faciet, qui est fidelis minister Christi, frater uero noster di20 lectus; quem propter hoc misi, ut nota uobis faciat illa quae circa nos sunt et consoletur uos suis sermonibus.’ pax fratribus et caritas cum fide a Deo Patre et domino Iesu ChriSto.

exoptans pacem et caritatem fratribus cum fide a Deo Patre et 2s domino lesu Christo. omni enim loco uidetur plurimis sermonibus fuisse abusus de caritate, eo quod et maxime necessaria sit ad uirtutum incorruptionem. adiecit:

1 uocaturC*H 4 aliquidC (corr) 5-6 adicitC 10 legatione C (corr) Ir aeternis (for catenis) CH 13 adicitC 15. titicus C (corr.) [C*?] 16 misiad uosC 18 tychiusH 20 misit (for misi ut)C* 24 exoptans— Christo om (per homoeotel.) C*® 27 = adicit C

LETTER TO THE EPHESIANS 287 ten put down the spoken word of down the spoken word of the Lord

the Lord that came to pass and_ that came to pass and the word the word of the Lord that came of the Lord that came to pass into pass, that is, “the revelation stead of “the revelation stamped stamped on the mind according according to God’s working.” to God’s working.” And inthis And here, therefore, he called

passage he called the working the working of the Spirit the of the Spirit the spoken word of spoken word of God. God,*

at the same time also demonstrating the excellence of the Spirit. For the working of the Spirit would not be the working of God if the Spirit were not, indeed, first of all God. At the same time he also demonstrated that participation in the Spirit himself 1s something great. And to conclude his exhortation he added: 6:18-20 praying in the Spirit at all times in every prayer and entreaty, and in him keeping awake in all constancy and prayer for all the saints, and for me, that a spoken word may be given to me in the opening of my mouth to make known in confidence the mystery of \ the gospel, for which I serve as an ambassador 1n chains, so that I may act confidently in it so far as it 1s necessary for me to speak.

He advised them to pray as earnestly as possible for him so that it would come to pass that he would preach the true religion with confidence. And he added:

6:21-22 So that you may also know how I am and what I am doing, Tychicus, my dearly beloved brother and a faithful minister in the Lord, will make everything known to you. I have sent him to you for this very purpose, that you may know how we are and that your hearts may be encouraged in the Lord. [195] “Because Tychicus will make known to you all my affairs.

He is a faithful minister of Christ, indeed our beloved brother. I have sent him for this purpose, that he may make known to you what our situation is and may encourage you with his discourses.” 6:23 Peace to the brothers and love with faith from God the Father and the Lord Jesus Chnist.

He intercedes for the brothers and prays for peace and love with faith from God the Father and the Lord Jesus Christ. For everywhere he is seen to have employed a great many discourses about love, because it was to the greatest extent necessary for keeping the virtues unimpaired. He added:

288 AD EPHESIOS gratia cum omnibus qui diligunt dominum nostrum Tesum Christum, et caste conuersantur. hoc est,

j‘omnibus adsit Dei gratia, qui ‘n&ow S82 moocetn tod Oe0d F s diligunt Christum et caste co- yaprg tote ayanaow tov Xprotov nuersantur.’ uidetur autem non xat év apOapota moArtevouevors.’ dixisse secundum suam consue- éoixev d& wy elonxévar 7 ydouc tudinem gratia uobiscum; sed pe? tudy ovvyPdc GAN ardAdc absolute [cum omnibus] qui dili- [ueta advtwr] tOv dadyandrytwr 10 gunt Dominum in incorruptione, tov xudvorov év agbagoia’ ert tO ita ut doceat eos multam istius radedoun adtobs moAAHY TOdTOV

rei facere diligentiam; quasi il- zovetofat thy émiuérccav, wo av li qui tales sunt gratiam a Deo ‘tév Ttotobtwv xal tH mapa Tod plurimam perfrui possent,* Qeovd yaoutog amtoAavety Suvawevoy.

1s talem qualem et erga Deum caritatem ostendere uoluerint. monet etiam eos castitatem diligenter custodire. nam in superioribus plurima uidetur de his dixisse, suadens illis ut pudice uiuant, et non luxuriose, secundum ritum gentium qui alieni sunt a pietate. eo quod erant ex gentibus ipsi Ephesii, gentibus autem luxurio20 Se uluere moris erat; siquidem et ipsis illis quae sua mystica esse existimabant plurima talia agere uidebantur. necessarie ergo plurimam ad eos exhortationem super his facere uidetur, ut ne antiqua consuetudine protracti neglegerent pudice uiuere. ideo et diligentiam eos istius rei habere suadet; eo quod illis qui pie uiuere 2, deproperant, condecens est et necessarium ut in sanctam perseuerent conuersationem.

4 assitH || sq. Coisl. 204 f. 108 b [Cr. vi. 225] Oeddmed¢ prnaw: meow dé,

x.7.A. Cr., Qeod pyotv. g cumomn.omCH 15 etomC(corr.) H 19 eresi (for Ephesii) C 23 neglegerintH 26 explicit add C (corr.)

LETTER TO THE EPHESIANS 289 6:24 Grace be with all who love our Lord Fesus Christ and live purely,73

That is,

|“May God’s grace be with all “May God’s grace be with all who love Christ and live pu- who love Christ and live with

rely.” But he apparently did integrity.” But he apparently not say, as was his custom, grace did not say, as was his custom,

be with you, but simply [with grace be with you, but simply all} who love the Lord in inte- [with all] who love the Lord in

grity. This wastoteachthemto integrity. ‘This was to teach take special care about this, ina- them to take special care about smuch as such people are ableto this, since such people are able enjoy greater grace from God,* to enjoy grace from God. as much as the love they would be willing [196] to show toward God. And he advises them to guard continence carefully, for he is seen to have said a good deal about this earlier in the letter, urging them to live chastely and not licentiously after the practice of the Gentiles, who were alien to true religion. This was because the Ephesians were themselves Gentile Christians, and it was the custom of the Gentiles to live licentiously, even if they apparently

thought that much of such behavior belonged to their sacred mysteries. ‘herefore, he necessarily is seen to address them with a rather long exhortation about these matters, lest attracted by their former custom they should neglect living chastely. And so he urges them to have great care about this matter, because it was fitting for those who were eager to live godly lives and necessary for them to persevere 1n a holy way of life.

73“Purely” (caste). The Greek is év &p@aecatx. See Swete’s note (1:195): “Probably substituted here by an error of the scribes for in tncorruptione, which stands in the text as quoted in the comm. just below.”

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD PHILIPPENSES ARGUMENTUM™*™

PHILIPPENSES uiri erant eligantes et contemplatione uirtutum multis erant meliores, qui et ad usus necessarios beati Pauli mul-

tam semper expendebant sollicitudinem, debitores se eius esse existimantes utpote apostoli, et quia ob aliorum utilitatem mul5 tum sustinere uidebatur laborem. et hoc quis recognoscere poterit ex illis quae in fine epistolae ab eodem Paulo sunt scripta. sed euenit de primatu contentionem oboriri inter quosdam illorum, et hoc inter illos qui maxime uirtutibus ornati esse uidebantur. deducti uero sunt ad hanc contentionem sicut saepe solet inter horo mines fleri, maxime cum illis adfuerint illa quae possunt primatum illis praestare. uirtus enim hoc uel maxime conferre potest, licet si et aliqua alia sint quae id praestare possint; haec tamen, quantum aliis melior esse perspicitur, tanto uehementius id uindicat sibi, si non quis naturae perpendens infirmitatem ab animo 1s SuUO Omnem repulerit elationem. his additur, quoniam illi qui ex circumcisione erant suadere properabant illis fidelibus qui ex gentibus crediderunt ut legem custodirent; de quibus apostolus in secunda ad Corinthios epistola et ad Galatas plurima uidetur scrip-

sisse. ex quibus quidam uenerunt et ad Philippenses temptantes 20 subrepere eis; qui etiam et docebant eos, dicentes quod ilos qui Christo crediderunt non conueniat legem neglegere. scribit ergo || *Incipit argumentum in epistola ad Philippenses C (corr.) 7 aboriri C H:

txtr 10 dum(forcum)r_ || illa (bef. quae)omC 12 licet et alia aliqua r 13. meliores se perspiciunt C* Hr 13-14 uindicantr 18 Chorinthios H

20 subripereC Hsurriperer || illis (forillos)r 21 in Chr.H

THEODORE OF MOPSUESTIA ON BLESSED PAUL’S LETTER TO THE PHILIPPIANS THE SETTING

[197] The Philippians were distinguished men, and in their attentive consideration of the virtues they were better than most. ‘They always used to spend much care for the needs of blessed Paul, since they considered themselves indebted to him as their apostle and because he plainly endured great toil for the benefit of others. Anyone would be able to recognize this because of what the same Paul wrote at the end of the letter (4:10—-18). But it happened that a dispute arose among some of them about who held first place, and this was among those who were seen to be espe-

cially adorned with virtues. Of course, they were drawn to this dispute just the way this usually happens with some frequency among people, especially when they have qualities capable of affording them first place. For virtue especially can have this effect, granted that there are also some other things that can produce it. Nevertheless, the more virtue 1s regarded better than other things, the more vigorously does it claim first place for itself, 1f a person [198] should fail to drive all arrogance from his soul by weighing the weakness of his nature. In addition, those who came from the circumcision were eagerly trying to persuade the Gentile Christians to keep the law. The apostle plainly has written about them at considerable length in his second letter to the Corinthians and in his letter to the Galatians. Some of them had come even to the Philippians, trying to creep into their midst. And they, too, were teaching them, saying that it was not right for those who have believed in Christ to neglect the law. ‘Therefore, in the present

292 AD PHILIPPENSES in praesenti epistola beatus Paulus de humilitate custodienda illa quae scribi conueniebant, scribens eis simul et de illis qui custodire eos legem suadebant, ut non intenderent dictis eorum; complectens et aliqua, quae ad ineundum consilium idonea illis esse 5 existimabat. demonstrabuntur uero cautius omnia ista in illa interpretatione quae per partes futura est, cum et illis quae his dicit, et residua omnia quae in epistola dixisse uidetur. tantum uero adicere dictis dignum est ad manifestandum textum epistolae, quoniam scribit ista ad eos ab urbe Roma, cum esset in uinculis, quan10 do contigit eum Caesarem adpellare et propterea a Iudaea ductus est Romae, Nerone illo in tempore regnante. Paulus et Timotheus, servi [esu Christi, omnibus sanctis qui sunt Philippts, coepiscopis et diaconibus. gratia vobis et pax a Deo patre nostro et domino Lesu Chnisto.

15 haec est praescriptio epistolae. sociauit uero ‘Timotheum secum, eo quod et miserat eum aliquando in Macedoniam cum Erasto, et quod notus est et illis. notandum uero est et illud, quoniam episcopos dixit illos qui nunc presbyteri dicuntur, sic illos nominans; nec enim ordinis erat, multos in una ciuitate esse illos, qui

20 nunc episcopi nuncupantur, siquidem nec per singulas ciuitates erant antiquis temporibus qui functionem hanc adimplebant. sed episcopis dicens statim memoratus est et diacones. non utique relictis presbyteris diacones dixisset inferiores eorum. sed ista quis melius recognoscet ex illis quae ad Titum scripta sunt, in quibus 2s dicit: ut constituas per ciuttates presbyteros, sicut ego tibi praecepi; et adiciens quales, oportet, (inquit) episcopum inreprehensibilem esse, ‘presbyteros’ episcopos euidenter nominans. hoc uero in loco fintendendum est, quoniam di- moocextéov St. td ovvertoxdmotc 30 Xit coepiscopis; non sicut qui- Aéyer ody Hg tives évéutoayv, Horee dam intellexerunt, coepiscopis ‘yusic ‘ovuurpecButéoog yekeoety dixit, sicut et nos et ‘conpre- cimQauev’ 0d yao modg TO ExuTOU sbyteris’ scribere consueuimus. tedcmr7ov eimev TO abv, tva H ovr-

4 adineundemC H:txtr 5 existimabant C H:txtr 6 patres (for partes) C* 11 Romamyr 13 quoepiscopisH cumep. C (corr.) 16 Macedonia H 17 et (bef. illud) om! || notumest et illis C* notus esset illis C (corr) r 22

episcoposr || diaconos (bis) r 23 = dixisseH 29 sq. Coisl. 204, f. 110 b-111 a[Cr. vi. 232, Fr. 137] Oe6é3wpo0c. &AAOS pratv: moocextéov, %.7.A. || ovv émioxorots (sic) cod. 30 cumepiscopisr 33-294.1 obdv émioxdézmors cod. [ioty ércroxdror; (sic) Cr.]

LETTER TO THE PHILIPPIANS 2.93 letter blessed Paul writes what was suitable about the necessity of preserving humility, at the same time writing to them about those who were trying to persuade them to keep the law, so that they would pay no attention to their words. He includes also other matters that he thought suitable for them in forming his advice. But all these points will be demonstrated more carefully in the detailed commentary that follows, including both what he says to them regarding the former points and everything else he is seen to have written in the letter. Only it is worth adding to what I have said, so as to make the composition of the letter clear, that he writes

it to them from the city of Rome, when he was in chains. This happened after he had appealed to Caesar and for this reason was led from Judea to Rome during the reign of Nero. 1:1-2 Paul and Timothy, servants of Jesus Christ, to all the saints who are at Philippi, to the fellow bishops* and the deacons. Grace to you and peace from God our Father and the Lord Jesus Chnist.

[199] This is the salutation of the letter. And he associated Timothy with himself because he had once sent him to Macedonia

with Erastus (Acts 19:22) and because he was known to the Philippians. Moreover, it must be noted that he said that those now called presbyters were bishops, giving them that name. For it was not part of the church order that there should be in a single city many of those who now have the title of bishop, even if we grant that in early times there were people in particular cities who used to fulfill this function. And when he said to the bishops, he immediately mentioned the deacons as well. He would certainly not have called the deacons next in rank to them if the presbyters had been left out. But anyone may better recognize the point by what was written to Titus, where Paul says (Titus 1:5, 7): that you may appoint throughout [200] the cities presbyters, as I have instructed you; and adding of what sort they were, a bishop (he says)

ought to be above reproach, clearly naming bishops “presbyters.” Indeed, in this passage

it must be noted that when he It must be noted that he says said fellow bishops, he did not, fellow bishops not, as some have as some have understood it, say supposed, the way we have been *Coepiscopis. ‘The Greek, of course, has “with the bishops.” Swete (1:199) suggests that “T"h. writes in view of the reading ovvemoxdéztots, and rejects both

that reading and the interpretation which had been put upon it.”

294 AD PHILIPPENSES non enim ad suam personam re- emioxdmoig Yud@yv, AAAK TEdG TO

digens dixit coepiscopis, ut intel- mdow [toic ayiowg &v Xorot@ “In-

legi possit ‘coepiscopis nostris,’ ood, tva n° m&ow] tote év Dirin- sed ad illud quod dixit ommni- mow xytoug avy tots adtoOn énicxds bus sanctis in Christo Iesu; ut smog te xal dtaxdvoicg: ody aTADS intellegi possit quoniam ‘omni- émoynunvausvog Ta TOUTHV OvOUa-

bus qui sunt Philippis sanctis ta, aA’ a6 udAtota TH TEPl TIC cum illis [qui illic] sunt coepi- wetoroppocuvng Adywv tTovUTOLSG Ke-

scopis et diaconibus;’ non ab- wotrévtwy ot tobe Etépoug A@etAov 10 solute designans horum nomi- dwddoxew xat 106 TH Aowtyv avtol

na, sed quia humilitatis exhor- petrévar 70 déov. tatio illis magis apta esse uide-

batur, qui et ceteros instruere poterant, et ante alios seipsos rs formam ceteris praebere in his quae conueniebant uel agi debebant.* gratias ago Deo meo super omni memoria uestra semper in omni ovatione mea pro omnibus uobis, cum gaudio et orationem meam fa20 clens, in communionem uestram in euangelio a prima die usque nunc. frequenter quidem a gratiarum actione incipit scribere; hoc uero in loco uidetur etiam aliquam illis adtestare uirtutem, si tamen non solum pro illis gratias se agere semper edicitur super omni | memorta illorum in omni] oratione, sed et cum gaudio pro illis facit ora2s tionem, communionem eorum in euangelio ex prima die usque nunc demirans. nam quod gaudere se pro illis in orationibus edicit, in-

dicium eorum uirtutis habere uidetur; et quod a prima die usque nunc dixit, inmobilitatem eorum indicat probatissimam, eo quod numquam mutabilitatem aliquam fuerunt perpessi. et quoniam 30 iIncautum esse uidebatur gaudere pro omnibus, quorum exitus erat incertus, adiecit: confidens hoc ipsum, quoniam qui inchoauit 1n uobis opus bonum,

I-2 rediensCr 3. tote &ylorg—riorv om. cod. edd.: see note. 6 cum (for quoniam)r 8 cumsanctis illis sunt C Hut in sanctis illic suis coep. et diaconis

r: txtg 10 adtodcgcod. Cr; txt Fr. 14 aliisH (|| seipsis f. ceteros CH

r 18 omniom H* 22 attestarir 23 segratiasHseomr_ || edicitur CH: txt r 23-24 mem. ill. inomniomCHr 24 1am(forcum)r 24-25 orat. communem Crcommunem orat.H 25 eorumomr 31 adicitCr 32 confidimus in domino Iesu (marg) H

LETTER TO THE PHILIPPIANS 295 “fellow bishops,” as we have accustomed to write “fellow been accustomed to write “fel- presbyters.” For he did not say low presbyters.” For he did not fellow” regarding his own persay fellow bishops in reference son, so as to mean “to our felto his own person, so that it low bishops.” Rather, he said it can be understood as “our fel- as tied to all the saints in Chnist low bishops.” Rather, he tied Jesus, so as to mean “to all the it to what he had said, that is, saints in Philippi together with to all the saints in Christ Je- those there who are bishops and

sus, so that it can be under- deacons,” not simply indicastood as “to all the saints who ting their names, but because are at Philippi together with his words concerning modesty those who are there fellow bi- were as much as possible suitashops and deacons,” not sim- ble for those who were obliged ply indicating their names, but to teach others and who ought because an exhortation to hu- themselves to pursue before the mility seemed more suitable for rest what is right. those who [201] were able to instruct others and were obliged before others to present themselves as a pattern of correct behavior.* 1:3-5 I thank my God for every remembrance of you, always in every prayer of mine for you all, with joy also making my prayer for your fellowship in the gospel from the first day until now, Indeed, he often begins writing with a thanksgiving, but in this

passage he plainly also bears witness to their virtue, if indeed he not only declares that he always gives thanks for them for every remembrance of them in every prayer, but also makes his prayer for

them with joy by marveling at their fellowship in the gospel from the first day until now. For the fact that he declares that he rejoices for them in his prayers plainly indicates their virtue, and the fact that he said from the first day until now points out their most tried and true steadfastness, because they had never undergone any inconstancy. And since it seemed incautious to rejoice for all of those whose fate was uncertain, he added: [202] 1:6 confident of this very thing, that he who has begun a good 2Literally, “with” (obv). That is, we should read obv émtoxdérots rather than OVVETELOXOTCOLS.

296 AD PHILIPPENSES perficiet usque in diem Chnisti Lesu.

bene autem et principium et finem Christi gratiae aptauisse perspicitur, non solum quoniam confirmabatur illa quae in Christo est fides; quoniam et istos plus esse firmos erga bonum facies bat, dum discerent quia causam illorum quae fiunt Deo conuenit aptari, ipsietiam pro praeteritis debent gratiarum referre actiones. nam ita in illis persistere confirmationem illis de futuris praestare uidebatur. sicut est 1ustum mihi hoc sapere pro omnibus uobis, eo quod habeam 10 wuosin corde meo, et in uinculis meis et in omni defensione et confirmatione euangeli comparticipes gratiae omnes uos esse.

hoc ad illud quod in superioribus est dictum retulit, ubi dixit: cum gaudio et orationem faciens super communionem uestram in euan-

gelium, uolens dicere quoniam ‘mihi uel maxime decet talia de uo15 bis credere, qui semper uos in corde meo habeo, licet si in uinculis, licet ob defensionem meam tenear pro opere meo. sic enim me adfectari facit de uobis, ut sclam quoniam praedicationem et doctri-

nam meam confirmastis per uestram fidem, tributae mihi gratiae in apostolatum comparticipes facti;’ ut dicat quoniam ‘habeo uos 20 in animo semper eo quod credidistis.’ {‘confirmationem’ enim ‘in Beatwow tod evayyedtov tO mOeuangelio’ illorum dicit creduli- tedoau AEyeL, Wo &V THY THLOTEVOV-

tatem, eo quod credentes, quan- twv 76 ye ém avdtotc BeBarobvtwy

tum ad illos pertinet, confir- 16 xhovyya ote &rnDéc? ag ev Tots 2s mant praedicationem, quod ue- evayyedtorg 76 6 AaBbwyr adbtod thy

ra habeatur; sicut et in euan- pagtuolay éogodyioey 6tt 6 BeEdc gelio scriptum est: qui accipit Gdndiyc¢ éotwy, avett tod “tq THOTED-

elus testimonium, signauit quo- oat éBeBatwoev ta ye én” adTH TH nam Deus uerax est; hoc est: map& tod Ged ywvdueva ws aryOH.’ 30 credens confirmauit quantum xat ovyxowwvodts d€ “ov THe yaol-

ad se est illa quae a Deo sunt, toc td adtd Aéyet Eretdh yao adtdc utpote uera.’ nam et compar- cidnper ydouw amootoAi cic TO TH0ticipes gratiae meae quia dixit, ‘tevew Etépous, 6 mrotevOv a6 eixdc

idipsum dicit. eo quod ipse ac- éxowaver TIS yaortos. 4-5 faciebantC H:txtr 5 quicausamC quiacausar 6 actionesrefH 7 confirmationeC 14 me(formihi)r 15 sim(forsi)C (corr.)r 18 tribuit Hr || gratiam H 21 sq. Coisl. 204, f. 112a[Cr. vi. 234, Fr. 137] Ocodmp0v. &AAoc

onotv’ BeBatwow, *.7.A. 23 tétecod., Cr.: txtconj. Fr. 28 testomonium H || &xBeBatdcer edd.: txt cod. (corr. 2BeBatwoe té ye, %.7.A.).

LETTER TO THE PHILIPPIANS 297 work in you will perfect it until the day of Christ Jesus,

Moreover, one can perceive that he has well joined both the beginning and the end of Christ’s grace, not only since faith in Christ was established, but also since it was continuing to make them more steadfast in good—provided they would recognize that it is right to attribute the cause of what took place to God and to know that they were obliged to give him thanks for past favors. For

persevering in those things this way was plainly furnishing them with a confirmation of the things to come. 1:7 as itis right for me to have this mind for all of you, because I hold you in my heart to be, all of you, fellow sharers of grace both in my chains and in every defense and confirmation of the gospel. He referred this to what was said above, when he said: with joy also making prayer for your fellowship in the gospel. He wants to

say that “it becomes me even to the greatest extent to have such beliefs about you, since I always hold you in my heart, even if I am in chains, even if I am held prisoner because of my defense on behalf of my work. For my being moved by affection for you in this way makes me know that you have confirmed my preaching and teaching by your faith and have been made fellow sharers in the grace given me for my apostleship.” ‘Thus, he means, “I have you in mind always because you have believed.” tFor he calls their belief “con- He calls having believed confirfirmation in the gospel” because mation of the gospel since, so far so far as they are concerned by as they were concerned, by bebelieving they are [203] confir- lieving they are confirming the

ming the preaching because it truth of the preaching—as in is held to be true—just as it is the Gospels (John 3:33): whoealso written in the Gospel (John ver receives his testimony has sea-

3:33): whoever receives his te- led that God 1s true, instead of stimony has sealed that God is “by having believed he has contrue; that is, “by believing he firmed so far as he is concerned has confirmed that so farasheis_ the things that come to be from concerned those things that are God as true.” from God are indeed true. The fact that he said fellow sharers of And fellow sharers of my grace my 3 grace means the same thing. means the same thing. For This is because he had himself since he had himself received 3Note that “my” does not appear in the text of verse 7.

298 AD PHILIPPENSES ceperat gratiam apostolatus ut crederent alii, sicut et Romanis

scribens dicit: per quem accepimus gratiam et apostolatum in 5 oboedientia fidet in omnibus gentibus; qui credebat communicabat utique gratiae.* et copiose suum erga eos affectum ostendens dicit: testis enim mihi est Deus, quemadmodum desidero omnes uos in 10 wulsceribus Christi Iesu; et hoc ovo, ut caritas uestra magis magisque abundet in cognitione et omni sensu, ut probetis utiliora, ut sitis sinceres et sine offensione in die Chnisti, repleti fructum tustitiae illum qui per ITesum Christum est in gloriam et laudem Det.

nam quod dixit: in uisceribus Christi, dicere uoluit: ‘in caritate 15 illa quae secundum Christum est.’ et quod dixit: caritas uestra, ‘illa utique quae et erga Deum est et erga alterutrum est.’ fuult ergo dicere quoniam ‘te- BovbdAetat cimetv bt. ‘udetusg wov 6

stis est mihi Deus, qualiter er- Qed¢ bmwe meol mavtac bude dra-

ga uos affectum teneo, et oro xetwat, xal moocedyoua. éxkoto20 per singula momenta abunda- te mAcovaGew pév buddy thy mere magis in uobis illam carita- ot tov Oedv xat thy meol &AAHAOVS

tem, quae et erga Deum eterga cyaryy, yaouw dé yew buao thy alterutrum est. scientiam uero mpocanxovoay meet tay etc dKpeThy conuenientem habere uos cupio_ ovvtetvévtwy, SoxtudCovtas tla Te

2s de illis quae ad uirtutem perti- xpelttova, xal mepl tatra waArov nent, probantes quae sint uti- éomovdaxdtac, Hote tuae ev ti liora; et erga illa magis solli- weddodon huéoa d&uturtoug nate citudinem expendite, ita ut in ma&vta pavijvat, dyxov émayougvouc futura die sine ulla adpareatis xatopQwudtwv, 20” of¢ Suvatdyv xal

30 reprehensione, plurimam direc- xata tov mapdvta Blov Qavuceotionum copiam obtinentes, pro @at éo’ buiv tov Oedv, mavt@v o< quibus poterit etin praesentiui- cixd¢ él tH buetéon doeth éxetvov ta glorificariin uobis Deus, om- éxmAyttouévwy, odme9 én’ dvéuarte

nibus super uestra uirtute illum tadta movette.’ 35 conlaudantibus, in cuius nomi-

3-4 accipimusC g uosomnesH 12 fructu... illumHr 15 estomH 16 et(I°)omC 17° sq. Coisl. 204, f. 112 b [Cr. vi. 236, Fr. 138] Oeodapov. bkAAOg pyotv’ BovAetat, x%.t.A. 18 Syudvedd.: txt cod. 30 confusione (for

repreh.) H 30-31 directionis H

LETTER TO THE PHILIPPIANS 299 received the grace of apostle- the grace of apostleship so that ship in order that others might others would believe, the beliebelieve, as he says when wri- ver would in all likelihood share ting to the Romans (Rom 1:5): 1n the grace. through whom we have received grace and apostleship for the obedience of faith 1n all the Gentiles;

the one who believed would undoubtedly share in the grace.* And eloquently showing his own affection for them, he says:

1:8-11 For God is my witness how I long for you all in the innermost parts of Christ Jesus. And this I pray, that your love may more and more abound in knowledge and in every sense, so that you may test the things that are more advantageous, so that you may be pure and without blame in the day of Christ, filled with that fruit of righteousness that is through Jesus Chnist to the glory and praise of God. [204] For when he said in the innermost parts of Christ, he meant

“in that love that is according to Christ.” And when he said your love, he meant undoubtedly that love that is both toward God and toward one another.

|Therefore, he wants to say Hewants to say “God is my wit“God is my witness how I have ness how well-disposed I am to affection for you, and I pray at you all, and I pray at all times all times that there may abound that your love for God and for

all the more in you that love one another may abound and that is toward God and to- that you may have knowledge ward one another. But I wish proper to the things that conyou to have a right knowledge tribute to virtue, testing what of those things that pertain to things are better and being all virtue, testing what things are the more zealous for them, so more advantageous. So all the that on the day that is to come more spend great care on those you may appear blameless in all things, so that on the day that is things, procuring for yourselves to come you may appear found a great weight of virtuous deeds, without any fault, gainingavery by which it is possible even in

great supply of right deeds, in the present life for God to be return for which even in the admired in you, when all peopresent life God may be able ple, as is likely, because of your to be glorified in you, when virtue are struck with admira-

300 AD PHILIPPENSES ne haec facitis.’* ista quidem scripsit ad eos, affectum proprium quem erga eos ha-

bebat ostendens. et quidem uerissimis laudibus ad eorum est exhortationem abusus. incipit uero in subsequentibus ea quae de se 5 erant nota facere illis simul quidem quasi affectiosis et qui ualde pro illo solliciti, siquidem sumptus misisse uidentur; conueniebat enim talibus et illa quae secundum se erant nota facere, simulque et ad doctrinam illis proficere poterant. nam quia sub arcta erat necessitate apostolus pietatis contemplatione, sufficiens erat eruro dire illos eius imitatione etiam grauiora tolerare pro uirtute. incipit uero sic: scire autem uos uolo, fratres, quoniam ea quae erga me sunt magis ad profectum euangeli peruenerunt, ita ut uincula mea manifesta, in Christo fierent in toto praetorio et ceteris omnibus, et plures fratrum ts in Domino confidentes uinculis meis abundantius auderent sine timore uerbum loqut.

tbeatus Paulus adpellans Fe- 6 paxkoros ataog épécer xara stum eo quod uolebat eum Iu- tod Ohotov yonokuevog Bovanbevdaeis tradere, et postulans se ‘toc adtov lovdatorg Exdodvar, xat

20 mittiad Caesarem, ductusestin da totto Katonapa emxarecodueuinculis Romae. inductus uero voc, avynyOyn dSeour0¢ cic tHY “Po-

ante Neronem, et defensionem pyy sioaybeic 5¢ TH Népwv nat sui faciens, biennio illo demora- ob7ée tv xal’ exvtov anoroyynoktus, plenariam adeptus est secu- wevog Stet yodvov adt60. dtetor-

OEMS. ,

2, ritatem.* Ev, TAVTEAOUG TETUYNROWS TIS ADEideo et in secunda ad ‘Timotheum epistola, quam a Roma ad eum

scripsit, non tunc quando et ad Philippenses scribebat—etenim tunc cum ipso ad illos scripsit—sed secunda uice, quando illic ca30 pite est punitus, scribens dicit: im prima mea defensione nemo mihi adfuit, sed omnes me reliquerunt; non illis imputetur. Dominus autem adstitit mtht et confortauit me, ut per me praedicatio impleatur, omnes gentes, et liberatus sum ex ore leonis (Neronem indicans).

2 quidamC 4 in (bef. uer.) addC Hr 5 affectuosusr 6. erant (bef. soll.) addH 8 erantC*r g contemplationemC Hr to imitationem C r 17 sq. Coisl. 204, f. 113 a [Cr. vi. 238, Fr. 138] Oeod@e0v. KAAOS gnatv 6

uax. II., x.c.A. 21 Romamr 25-26 épécewcsedd.: txt cod. 28 ad (bef. Philipp.) om H Philippensibusr 31 affuit C (corr) H || relinquerunt C* dereliquerunt H

LETTER TO THE PHILIPPIANS 301 all people in concert because tion for him in whose name you of your virtue praise him in accomplish these deeds.” whose name you accomplish these deeds.’’*

Indeed, he wrote those words to them, showing his own affection that he had for them. And he surely employed the truest praises to encourage them. But in what follows he begins to make his affairs known to them, both because they were affectionate and because they were greatly concerned for him, [205] if at any rate they had indeed sent money. For it was right for him to make known to such people even his own affairs, and they had at the same time the ability to profit by them for instruction. For because the apostle was fast bound in straitened circumstances for the sake of true religion, it was enough to instruct them how to endure even graver things for virtue by following his example. So he begins this way:

1:12-14 And I want you to know, brothers, that what has happened to me has come more for the advancement of the gospel, so that my chains have been made apparent in Chnist in the whole praetorium and to all the rest; and most of the brothers, having been made confident in the Lord by my chains, dare to speak the word more abundantly without fear.

TBlessed Paul, appealing to Blessed Paul, gaining permisFestus because he wanted to sion from Festus, who wanted hand him over to the Jews, and to hand him over to the Jews, demanding to be sent to Cae- and for this reason appealing to sar, was led to Rome in chains. Caesar, was led to Rome as a And brought before Nero and prisoner. And brought before making a defense for himself, he Nero and making his apology stayed there for a period of two for the charges against him, years and gained complete sa- spent two years there, having

fety.* gained a complete release.

And so in the second letter to Timothy, which he wrote to him from Rome, not at the time he was writing to the Philippians—for then it was with Timothy that he wrote to them—but on a second occasion when he underwent capital punishment there, he wrote and said (2 Tim 4:16—17): [206] at my first defense no one came to my support, but all deserted me. May it not be counted against them! But the Lord stood by me and strengthened me so that through me the preaching might be fulfilled and all the Gentiles might hear it. And I was freed from the lion’s mouth (indicating Nero).

302 AD PHILIPPENSES ftunc quidem existimabant om- t6te totvev moocedéxv wsv d&ravnes beatum Paulum interfici a teg tov waxcorov IlatAov mavtwc Nerone, eo quod crudelissimus dvatpetobas v6 tod Néopwvoc, @poerat; et maxime, quianouaquae- téktov Tov Tedmov bvtOs, “al Wo-

s dam illis in temporibus docere dtota éxedn mag nat naa €56uidebatur, multum extranea il- xe. didaoxetw, moAd tH TOTE Talorum quae apud Romanostunc pd “Pwyatorg xoatovong meet Oedv ritu deorum colebantur. prae- d86&y¢ adAdto.e. Ervyev obv mavteteromnem uero spem introduc- Aovsg apecews, SG nal avaywojour

10 tusest defendens causam suam; tig ‘Pauns xat tH ovvnfer tednon solum quia nihil passus est, t@ yenoacQan tH Sidacxartag é&uerum etiam et plenam secu- émAyttév te &mavtag TO yevouevov ritatem est adsecutus, ita ut et xal madonotav everrolet Tot TLOTOLC

a Roma postea discederet, et tod diddcoxenv. 1s consueto more doctrinae immi-

neret. omnes uero ad demirationem impellebat illud quod

fuerat factum, et plurimam fduciam fidelibus tribuebat, ita 20 ut excepto omni terrore pacatus dogmata doceret.* nam quod dixit in toto praetorio, ut dicat: ‘in regiis, et illis quae circa eum sunt;’ ‘praetorium’ illud nominans, quod nunc ex consuetudine ‘palatium’ nominamus. 2s thoc ergo dixit: ‘uolo uos (in- ‘Ttodto ody Aéyet, StL “BovdAopas bux, quit) scire, eo quod illa quae cidévar, wo TK THE SidacxaArlas 6o-

doctrinae meae sunt in singu- yusea. mooxdmte. THC Euyco d¥lis diebus incrementa accipiunt. Aog yao ent tots decuotg wov &rnam uinctus ad omnium noti- «ow éyevouny, xat etoayets me30 tiam perueni, inductus defen- ot té&v xal’ cautov amedAoynouyy, sione mea adfui; et sic ab om- xat odtwg a&rmnAAaZa a&xwwd0vacg Oo-

ni periculo liberatus, ut multi fi- te moAAovs THY GuOTiatwy ddcodeles docerent illa quae pietatis ew ta THs evoeBetac amo TOV KAT sunt, ex illis quae erga me facta éué thy madonotay etAnpotac.”

35 sunt fiduciam accipientes.’*

5 inomr || docebatur uidebaturH 18 etomHyr 20 peccatusC* 21 dogma H 23 nos(fornunc)H 28 incrementum C 30 peruenitr 31 affui C (corr.) H 33 cum fiducia (aft. fideles) add C

LETTER TO THE PHILIPPIANS 303 TIndeed, at that time everyone Therefore, at that time evethought that blessed Paul would ryone expected that blessed be killed by Nero, because Nero Paul would inevitably be killed was extremely cruel and espe- by Nero, because Nero was ex-

cially because at that time he tremely cruel in character and was apparently teaching certain especially since somehow he novel customs quite foreign to was also apparently teaching those that were then being cul- novel customs quite foreign to tivated among the Romans in_ the popular opinion about God worshiping the gods. So Paul that prevailed among the Rowas brought in beyond all hope mans at that time. to defend his own cause. ‘Then not only did he suffer nothing, but he also even gained com- ‘Then Paul gained a complete plete safety, so that he also left release, so that he left Rome and Rome afterwards and in his in his usual manner busied himusual manner gave his attention self with teaching. What happeto teaching. What had happe- ned amazed everyone and proned drove everyone to amaze- duced in the faithful confidence ment and furnished the faithful for teaching. with greater confidence, so that with all fear removed he could teach his doctrines in peace.* For when he said in the whole praetorium, he means “in the royal residence and the places that are around it,” giving the name “praetorium” to what [207] we are now accustomed to name “the palace.”

{Therefore, he said this: “I Therefore, he means this: “I want you to know (he says) that want you to know that the rethe results of my teaching are sults of my teaching advance receiving increases day by day. day by day. For I became conFor being bound I came to eve- spicuous to all in my bonds,

ryone’s notice. Brought in, I and, brought in, I made my was present at my defense, and apology concerning the charges so I have been freed from all against me, and so I got off free danger, so that many of the fai- without danger, so that many thful might teach what belongs of my fellow believers are teato true religion, receiving con- ching what belongs to true refidence because of what happe- ligion, since they have received

ned to me.”* confidence from what happened to me.”

304 AD PHILIPPENSES quidam quidem et propter inuidiam et contentionem, quidam uero et propter bonum placitum Christum adnuntiant.

et latius significans quid sit, quod dixerit: propter inuidiam et contentionem, adicit:

5 alu quidem ex contentione Christum adnuntiant, non sincere, extstimantes tribulationem inferre uincults meis.

‘quidam (inquit) inuidentes rebus bene erga me gestis, et quoniam nihil mali passus sum inductus ante Neronem, sed et illa quae erga me fuerunt edicens solui ab eo promerui; contra me ro suam contentionem exercentes discurrunt, non fiducia aliqua id agentes, sed nequitia (ut ita dixerim) pietatis dogmata docere deproperant, ut illi quiin principatu et potestate sunt ex eorum fiducia permoti secum reputent, quoniam quia horum omnium causa illa extitit, quod ego sine periculo negotium transierim; ut iterum 15 aduersus me conuertantur, et poena mea ceteros corrigant.’ hoc autem quis erga beatum Paulum effectum intellegens nequaquam demurabitur, quasi qui ob inuidiam fuerit aliquid perpessus. deinde quia dixit: et per bonum placitum Christum praedicant, euidenter illud significauit dicens: 20 | guidam quidem ex canitate, scientes quoniam in defensionem euangelu positus sum.

hoc est: ‘quidam caritate illa quam erga Christum habebant praedicant, confidentes quidem meum esse opus ut praedicetur pietas; abutuntur uero fiducia, eo quod ita erga me diuina donante 25 gratia sit dispensatum, ut fiduciam cuncti adsequerentur.’ dicens euldentius horum quoque et illorum arbitrium: quid enim? dum omnimodo, siue occasione siue uerittate, Christus

Ii impietatisC Hr 11-12 properantH 12 principatum et potestatem H

13 quiaomr 14 existitr || egoomH 15 aduersumyr || corriganturr 20 defensione C (corr.)H 22 caritatem illam C Hr

LETTER TO THE PHILIPPIANS 305 1:15 Some, indeed, even because of envy and rivalry, but others also because of good will, proclaim Chnist.4

And indicating at greater length what he meant when he said because of envy and rivalry, he adds: 1:17 Some, indeed, proclaim Christ from rivalry, not sincerely, thinking to inflict tribulation on my chatns, “Some (he says), envying me the good outcome—since I suftfe-

red nothing evil when I was brought before Nero but even deserved to be acquitted by him when I declared my circumstances— are running about in different ways, practicing their rivalry against me and doing so not with any confidence, but it is by wickedness, if I may say so, [208] that they are eager to teach the doctrines of true religion, so that those in leadership and authority, upset by their confidence, might reflect among themselves that the cause of all this had really come about because I had passed through the affair without danger and so that they might again turn against me and correct the rest by punishing me.”*> And anyone who understands what took place with respect to blessed Paul will by no means be astonished if it turns out that he will suffer something because of envy.° Then, because he said also because of goodwill they preach Christ,’ he pointed this out more clearly by saying: 1:16 some, indeed, from love, knowing that I have been placed for the defense of the gospel.

That is, “some preach by the love they had for Christ, surely trusting that it is my work that true religion be preached, and they make full use of confidence because the dispensation of divine grace given to me is so that all may acquire confidence.” Speaking

more clearly of the judgment of both the former people and the latter: 1:18a What then? Provided that in every way, whether by chance *+In what follows verses 16 and 17 are transposed, as they are also by Chrysostom and Theodoret. The verbs in the Latin translation of verses 15,

17, and 18 do not correspond exactly to the Greek. In verse 15 adnuntiant corresponds to xnoebvacovory; in verse 17 adnuntiant to xatayyeéAAovoty; in verse

18 praedicetur to xatayyérretan.

5'That is, the motive of their bold preaching was to provoke the Roman authorities to take further action against Paul and so to compromise the spread of the gospel rather than to further it. °Swete (1:208) suggests that Theodore is thinking of his own experience. ? Praedicant instead of adnuntiant, as in the Latin rendering of the verse.

306 AD PHILIPPENSES praedicetur.

multa demiratione dignum est id quod a Paulo dictum est, licet sit et aliquid aliud simile. ‘non (inquit) discutio arbitrium illorum, licet ad nociuitatem meam per inuidiam fiat quod fit; tan5 tum cunctos doceant Christo credere.’ nec enim, ut quidam existimauerunt, licentiam in his beatus Paulus praestat illis qui interuertere pietatis cupiunt dogma; qui tantum nos uult erga haereticos odium habere, sicut ipse scribens dicit: haereticum hominem post primam et secundam correptionem deuita. sed de illis hoc ro inloco loquitur, qui sanam quidem doctrinam docent dogmatum, faciunt autem illud non ob ipsam pietatem, sed ut commoueant contra eum insidias. et ostendens quoniam consequenti ratione ita persistit de illis qui non integre illud faciunt, sed insidias ei cupiunt commouere: 15 et hoc gaudeo, sed et gaudebo,; scio enim quoniam hoc mihi profictet in salutem, per uestram orationem et subministrationem Spiritus Tesu

Christ. ‘his ita affectis gaudio cumulor, sciens quoniam in futuro saeculo plus gratulabor, quando pro his mercedem recipiam uobis oran-

20 tibus, et Christo gratiam Spiritus copiosam nobis pro istis praebente;’ eo quod et resurrectionem per Spiritum sanctum fier expectabant, et fruitionem futurorum bonorum, eo quod ante adsequi sperabant. euidens autem est, quoniam et futurae gloriae splendorem pro modo fidei uel laborum a Spiritu sibi itidem da2, riexpectabant. bene ergo subministrationem Spiritus dixit, ut largam mercedem significaret et retributionum magnitudinem illam, quam decet Spiritum tribuere. et quoniam licet magna sint illa quae expectantur, sed et tribulationes praesentes magnae erant,

2 aomr 5 non(fornec)H 7 pietatisom H 11 commouere cupiunt r 15 ego (bef. gaudebo) add H* 16 inomC*Hyr 18 gaudeo comulor (sic)

C* 24 laboremC Hr 24-25 dareC*Hr

LETTER TO THE PHILIPPIANS 307 or by truth Christ is preached.

What Paul has said would be worthy of much astonishment, granted that one thing 1s like the other. “I do not (he says) pull to pieces the judgment of those people, granted that what takes place does so by envy to harm me, if the only thing that matters is that they are teaching all to believe in Christ.” Nor, indeed, as some people have thought, does blessed Paul by these words furnish license to those who [209] want to set aside the doctrine of true religion.® He wants us to have such a great hatred for heretics

as, for example, he himself says when he writes (Titus 3:10): A person who 1s a heretic, after a first correction and a second, avoid. But as for those he speaks of 1n this passage, they are surely giving sound teaching of doctrines, but they are doing this not because of true religion itself but in order to stir up plots against him. And showing that it is for a consistent reason that he stands firm regarding them because they do this not honestly, but wish to stir up plots against him: 1:18b-19 And in that I rejoice, but I also shall rejoice, for I know that this will turn out for me for salvation through your prayer and the provision of the Spirit of Jesus Christ, “Since advances have been made in this way, I am overwhelmed with joy, knowing that in the age to come I shall give thanks all the more, when I shall receive a reward for them while you offer your

prayers and Christ bestows on us the abundant grace of the Spirit for these things.” ‘This is because they were looking forward to the resurrection’s taking place through the Holy Spirit and to the enjoyment of the good things to come, because they were hoping beforehand to acquire them. And it is clear that [210] they were likewise looking forward to the splendor of the glory to come to be given them by the Spirit according to the measure of faith (see Rom 12:3) or of toils. Therefore, he rightly said the provision of the Spirit so that he might indicate the lavish reward and the greatness of the compensations that it becomes the Spirit to bestow. And since even though those things that are expected are great, yet ’See Swete’s note (1:209): “from the united protest of Chrys., Th. and Thdt. it is clear that at the beginning of the fifth century the Apostle’s words were used by many as an argument against the prevalent attacks upon heresy.... With this

latitudinarian party ... Th. had no sympathy, notwithstanding his dislike of coercive measures.”

308 AD PHILIPPENSES siquidem et tales insidiae aduersus eum ab his qui eiusdem fidei erant praeparabantur: secundum desperationem et spem meam quia in nullis confundar, sed in omni fiducia, sicut semper et nunc magnificabitur Chnistus in 5 corpore meo, siue per uitam, siue per mortem.

desperationem euidenter illud dicit, quod sperare non possit. uult enim dicere quoniam ‘licet in tantis constringar malis, ut desperem de praesentibus, et nullam subrelictam mihi spem salutis esse existimem, sed tunc spero non confundi, ualde edoctus, quoro niam magnus per illa quae erga me sunt uidebitur Christus, siue uiuam, siue moriar; neque mortem meam fieri Christo absolute concedente aut uane.’ et quoniam dixit quia magnificabitur Christus, hoc autem necdum probationem habebat illorum quae erga eum erant, ostendens quoniam et hoc sufficiens sit sibi si Christus 15 magnificabitur, adiecit: mihi autem uiuere Christus est et mont lucrum.

‘nec enim si uiuam, inquam, alterius alicuius rei curam habeo, nisi solum illam, quae ad gloriam pertinet Christi; licet moriar pro eo, magna me lucrasse confido. uado enim, ut sim cum illo.’ unde 20 et summa cum demiratione adicit: st autem uiuere in carne, hic mihi fructus operis, et quid eligam, ignoro. coarctor enim ex duobus, desiderium habens ut resoluar et cum Christo sim, multo magis melius; permanere autem in carne necessarium est propter uos.

25 ‘itaque et in aporia uertor, ignorans quid me conueniat eligere. oblectat enim me huius uitae exitus, eo quod Christo me facit adesse; gratum autem mihi est et ut sim in uita, eo quod multos ex illis qui Christo extranei sunt ad eius pote sum perducere fidem. itaque etsi melius est mihi hinc discedere ut sim cum Chri30 sto, sed tamen plus praesentiam meam propter uos necessariam esse 1udico’—ut dicat “‘uos, qui ad fidem acceditis.’ et quoniam ista dixit suum arbitrium publicans, ut ne uideatur uera ratione aporiatus nescire ea quae secundum se sunt, uel in quibus sit, adiecit: 3 dispensationem CHr 6. dispensationem C* desparationem H* despera-

tionem C (corr.) H (corr.) 8 mihiomr 12 quiaomH 1g lucratum esse r

20 cumomH 25 dubitationem (for aporia)r 26 fecitH 27 multisC Hr 28 possum C (corr.) potes H poteror 28-29 finem (for fidem)H 29 meliorC H 31 utducam(forutdicat)r 32 dixitistaH 32-33 apparatusry

33 necscireC* Hneceascirer || adicit Cr

LETTER TO THE PHILIPPIANS 309 present tribulations were also great, if indeed such plots were also being planned against him by those who were of the same faith: 1:20 according to despair? and my hope that I shall in nothing be put to confusion, but in all confidence that just as always, so now Christ will be magnified in my body whether by life or by death.

He clearly says despair because he was unable to hope. For he wants to say, “granted that I am fast bound in such great evils that I despair of present things and think there 1s no hope of safety left to me, yet at the time to come I do hope not to be put to confusion, firmly taught that Christ will be seen to be great through what happens to me, whether I live or die—not even if Christ permits my death to take place simply and for nothing.” And since he said Christ will be magnified, but this did not yet have a proof about those things that happened to him that would demonstrate that even this would be enough for him, if Christ would be magnified, he added: [211] 1:21 And for me to live 1s Christ, and to die ts gain.

“For not even if I should live, I say, do I have any concern about one thing or the other, except only that concern that pertains to the

glory of Christ. Even should I die for him, I am confident that I should have gained great profit. For I am going forward so that I may be with him.” For this reason quite marvelously he adds: 1:22-24 And if to live in the flesh, this 1s for me the fruit of work; and what I should choose I do not know. For I am hard pressed from two things, having the desire that I be released and be with Christ, by far the better, but to remain in the flesh 1s necessary for you.

“And so I am also turned about in perplexity, not knowing what is right for me to choose. For departure from this life delights me because it would make me present to Christ; but it is acceptable to me, as well, that I should be in life, because I am able to lead

many of those who are alien to Christ to faith in him. And so, even though it is better for me to leave this life in order to be with Christ, nevertheless, I judge my presence to be more necessary for you”—meaning “you who have drawn near to faith.” And since he said those things to make his judgment public, so that he might not seem perplexed with true reason in not knowing what his affairs were or in what circumstances he was, he added:

°Desperationem, a possible meaning of aroxapadoxtay.

310 AD PHILIPPENSES et hoc confidens scto quoniam manebo et compermanebo omnibus uobis ad uestrum profectum et gaudium fide, ut gloriatio vestra abundet in Christo Iesu in me per meum aduentum iterum ad uos.

‘sed haec quidem secundum meum affectum locutus sum; scio

5 autem quoniam ero in hac uita, ita ut et ad uos iterum ueniam, et profectum suum in fide etiam illa quae secundum uos sunt habeant, adiuncta uobis multitudine copiosa quae per me ad fidem deducetur, ita ut et ampliorem habeam occasionem gloriandi de uobis secundum Christum.’ nam uestrum dicens non ad plenum ro depersona Philippensium dicit, sed ut dicat illos qui per eum sint creditur1 ex gentibus; ex illorum persona illud dicens, quasi quia et ipsi sic crediderunt. tantum digne euangelio Christi conuersamint.

hinc incipit de concordia et humilitate illis disputare, docens 15 e€OS, non de primatu concertare. ualde autem illos ad uerecundiam inuitat dicto illo quo dixit, ita ut digne euangelio Christi conuersemini; si igitur hoc quaerit ab illis, ut promissione sua consentanea agant. cui demiranda adiectio quam adiecit: ut siue ueniens et uidens uos, stue absens audiero illa quae de uobis

20 Sunt. licet praesens sit, licet absens, similiter sollicitus est de illis, ut illa quae meliora sunt recognoscant, et propter hoc semper aequo studio diligentiam implere meliorem optent. quod est autem eius consilium? 25 quoniam statis in uno spintu unianimes. hoc est, ‘concordatis uobis.’ et quae sit utilitas concordiae explicans: concertantes in fide euangeli; et non terreamini in nullo ab aduersaris, quae est illis causa perditionts, uobis autem salutts.

30 ‘poteritis (inquit) concordantes auxilium uobis inuicem praestare in fide, ita ut non concedatis illis quae ab aduersariis uobis inferuntur; quae illorum quidem perditionis habent probationem, qui iusta ratione poenas luent pro quibus in uobis talia agunt. uobis uero salus ex hoc erit, quam adquiretis pro quibus in praesent

5 uitam (for uos) C Hr: see note 10 suntH 12 si(forsic)C 16-17 conuersaminiC Hr 17. sic(forsi)H || promissione sine C*r prom. sibi C (corr.) [promissioni suae conj. Jacobi] 18 cuiusCr 19 et (for ut) C (corr)

25 unanimesC (corr.) Hr 28 inulloC(corr)r 29 illa(forillis) CH 31 cedatis H 34 exoceret (sic: for ex hoc erit) C*

LETTER TO THE PHILIPPIANS 311 1:25-26 And confident of this, I know that I shall remain and continue with [212] you all for your progress and joy in faith, so that your boast may abound in Chnist Fesus for me by my coming again to you.

“But I have spoken these words, of course, in accord with my affection, and I know that I shall be in this life so that I may come again to you and also that your situation affords its own progress in the faith, since an abundant multitude led by me to faith has been joined to you, so that I may have a fuller opportunity of boasting about you in Christ.” For by saying your [progress| he does not mean to restrict “your” to the person of the Philippians, but refers to those from the Gentiles who were going to believe through him. He says this to refer to them inasmuch as the Philippians, too, came to belief in this way. 1:27a Only live worthily in the gospel of Christ,

From this point he begins to reason with them about concord and humility, teaching them not to contend with one another for first place. And he firmly induces them to shame by the expression he used: so that’® you may live worthily in the gospel of Christ, if at

least he is asking of them that they act in accordance with their promise. [he addition he made to this is to be admired: 1:27b so that whether coming and seeing you or absent I shall hear those things that concern you,

No matter whether he were present or absent, he is equally concerned about them, [213] so that they may recognize what are better actions and because of this may always choose a better attentiveness with reasonable zeal. What, then, is his advice? 1:27c that you stand in one spirit, sharing a single mind,

That 1s, “when you are in concord.” And to explain what the benefit of concord is: 1:27d-28a contending together in the faith of the gospel, and may you not be terrified in anything by the opponents, which 1s for them a cause of destruction but for you of salvation,

“You will be able (he says) by being in concord to furnish help to one another in faith, so that you may not yield to the things that are inflicted upon you by the opponents, which they have surely as a proof"’ of the destruction of those who with just reason pay the *° Ita ut instead of tantum in the citation of the verse. "t Probationem, apparently reflecting évderEr¢ in the text of 1:28, which the

312 AD PHILIPPENSES uita contemplatione pietatis passionibus obiectamini.’ et prouocans eos ad passionem ineundam: et hoc a Deo; quoniam uobis datum est pro Chnisto non solum ut in tllum credatts, sed et pro illo patiamini.

5 sufficienter illis et hisce dictis alacritatem praestitit, siquidem sic bonum est pati pro Christo, ita ut et dignum sit illi pro hoc etiam gratias agere ob illos lucros qui illis hinc adnascuntur. deinde exemplo sui magis eos adhortatur: idem certamen habentes quod wuidistis in me et nunc audistis de me.

10 deinde sumens exhortationem, dicens: si qua ergo consolatio in Christo, si quod solatium caritatts, st qua societas Spiritus, st qua et uiscera miserationis, implete gaudium meum.

bene quia dixit sz gua ergo, eo quod uidebantur curam eius ha-

1s bere propter imminentem ei necessitatem, ita ut mitterent et illa quae usui eius sciebant esse necessaria; ‘omnimodo (inquit) si uobis cura est de nostra consolatione, et diligentes nos condoletis nobis talia patientibus, illa facite quae perfectum nobis gaudium de uobis reddere poterunt.’

20 ut idipsum sapiatis, eandem caritatem habentes, unanimes, unum sapientes.

quae illa? uarie dixit, ut dicat ‘concordantes et diligentes alterutrum.’ deinde et abdicans illa quae ab illis fiebant, monuit:

nihil secundum concertationem aut uanam gloriam. |

25 ‘nec enim cupiditate uanae gloriae super primatum debetis contendere; sed quid magis conuenit uos facere?’ sed humilitate in inuicem existimantes supereminere uobis.

‘melius est, inquam, per humilitatem etiam et illos, qui aequales uobis sunt, meliores existimare, et sic omnem illis honorem 1m30 pigre tribuere.’ et quod maxime sciebat posse intercipere huius-

1 adiectaminiH oblectaminir 7 illalucrar 8 suoH g inmeomC* 16 usum C* H ad usum C (corr.): txt r || ~ommnino (for omnimodo)r 17 mea (for nostra) H 20-21 utidipsum—sapientesomr 23 faciebant (for fiebant) r

25 cupiditatem H 26 uobisr ~

LETTER TO THE PHILIPPIANS 313 penalties for doing such things among you. But from this you will have salvation, which you will gain in return for the sufferings you are subject to in the present life for the sake of true religion.” And challenging them to undergo suffering: 1:28b-29 and this from God, because it has been given to you for Christ not only that you should believe in him but also that you should suffer for him,

He sufficiently set forth enthusiasm with his former words and with these, if at any rate it is good to suffer for Christ in this way, so that it may be appropriate even to thank him for this because of those profits that arise for them from this source. Then he exhorts them all the more by his own example: 1:30 having the same contest that you see in me and now hear about me.

[214] IThen, summing up the exhortation, saying: 2:1-2a Therefore, if there 1s any encouragement in Christ, tf there 1s the consolation of love, if there 1s any fellowship of the Spirit, if there are also any innermost parts of compassion, fill up my joy,

The reason he rightly said therefore, if any is because they

plainly had a concern for him because of the difficulty that threatened him, so that they would send him what they knew to be necessary for his needs. “If in all circumstances (he says) your concern 1s to console us, and if in your love for us you grieve with us when we suffer such things, do what can bring about my perfect joy about you.” 2:2b so that you may have the same mind, having the same love, sharing a single mind, minding one thing,

What are those things? In various ways he said this to mean “being in concord with and loving one another.” ‘Then, disavowing what they were doing, he warned: 2:3a nothing from rivalry or vainglory,

“For you ought not compete for first place by a desire for vainglory. But what is it right for you to do instead?” [215] 2:3b but in humility reckoning of one another to be more excellent than you,

“It is better, I say, by humility to reckon even those who are equal to you as better and so actively to attribute all honor to them.” And he added what he especially knew could prevent Latin translation of the text renders as causa.

314 AD PHILIPPENSES modi contentionem, adiecit, consilium dans eis: ut non solum sua unusquisque consideret, sed et quae alterius sunt singult.

‘noli (inquit) considerare, quaemadmodum ipse primatum te5 neas, sed reputa, quoniam si tibi 1ucundum est ceteris praeesse, multo magis alteri intolerable est, ut secundum locum teneat. cogitans autem similia et de ceteris, diligentiam magis ex aequalitate adhibebis.’ deinde et exemplo admodum necessario utitur ad humilitatis ro doctrinam illam, edicens quae secundum Christum sunt: hoc enim (ait) sapiatur (uel sentiatur) in uobts quod in Christo IeSU.

hoc est, ‘talia sapite et qualia Christus uidetur sapuisse.’ qualia illa?

15 qui in forma Dei extans non rapinam arbitratus est esse se aequalem Deo.

rapere hominibus est moris illa, ex quibus aliquid adquirere sese posse existimant. dicimus enim frequenter quoniam ‘rem illam rapiendam esse existimauit,’ hoc est, ‘cum celeritate illud susce20 pit, quasi quia magnum illi lucrum possit conferre.’ hoc ergo dicit de Christo, quoniam non rapinam arbitratus est, ut stt aequalis Deo;

hoc est, ‘non magnam reputauit illam quae ad Deum est aequalitatem, et elatus in sua permansit dignitate; sed magis pro aliorum utilitate praeelegit humiliora sustinere negotia quam secun2, dumseerant, et quidem cum in forma Dei extaret’—ut dicat: ‘Dei existens;’ hoc est, ‘dominus et dominator et uniuersitatis auctor.’ haec enim omnia quae dicta sunt nuncupationem Dei subsequi u1dentur ueraciter. quid autem fecit? sed se ipsum exinaniuit formam serui accipiens.

30 {‘exinanitum’ diuina scrip- xévwcw YH Osta yeah pyow TO tura pro nihilo uocat, sicut ali- uydéev, wo TO xexévwtar 7 aioTiCc,

bi scriptum est: euacuata est fi- avtt tod ‘obdév aroTepavtat” “at des, hoc est, ‘nulla esse ostensa xevdy doa t6 xyjovyya Hu@y, avtt 7 ex qualitateC*H g etomr 10 illamC 11 hocenim sentite (marg) H || uelsent. sap. C* 13-14 hocest—illaomr 13 etomC (corr) 15 seom H* 21 rapinaH 24 utilitatem C* H 30° sq. Coisl. 204, f. 124, b [Cr. vi. 259, Fr. 138-9] Oe63wo0c. xai KAAOS 5E Qo’ xévwory, %.7.A. 31 nihilum.

CH 31-32 abillis. (for alibi)H 32 amépavtatcod., Cr.: mépavtor Fr.

LETTER TO THE PHILIPPIANS 315 competition of this kind, giving them advice: 2:4 so that each one may consider not only his own things but also what belongs to each of the others.

“Do not think about (he says) how you may yourself keep first place, but bear in mind that if it is pleasing for you to be superior to others, it is much more unbearable for someone else that he should be kept in second place. And by pondering similar thoughts as well about others, you will all the more behave with diligence because of equality.”

Then he employs an example altogether necessary for his teaching about humility, declaring what has to do with Christ: 2:5 For (he says) let this be the mind (or let this be the sense) in you that 1s in Christ Fesus,

That is, “mind such things as Christ also is seen to have minded.” What are those things? 2:6 who, being found in the form of God, did not think it robbery that he was equal to God,

It is usual for people to rob those things by which they think they can acquire some gain for themselves. For we often say [216], “He thought that thing something to be robbed”; that 1s, “he took that with haste, as though it were the case that it could bring him great profit.” Therefore, this is what he says about Christ, that he did not think it robbery that he should be** equal to God; that 1s, “he

did not consider that equality with God great, and he remained on high in his own high rank. But he chose as more profitable for the benefit of others to undergo difficulties more humble than were appropriate for him, even though he was found in the form of God—meaning “existing as God,” that is, “as Lord and Ruler (see Jude 4) and Founder of the universe.” For all these expressions are

seen in truth to accord with the name of God. What, then, did he do? 2:7a but he emptied himself, taking the form of a slave,

7Divine scripture uses the Divine scripture calls noword “emptying” to mean no- thing “emptying,” as in (Rom thing, just as it is written el- 4:14) faith has been emptied insewhere (Rom 4:14): faith has stead of “has been shown to be been emptied, that is, “has been nothing,” and (1 Cor 15:14) theshown to be nothing,” [217] and _ refore, our preaching is empty in*2 Ut sit rather than esse, as in the Latin rendering of the verse.

316 AD PHILIPPENSES est;’ euacuata est ergo praedica- Tod ‘ovdésv xat elxatov. Td odv éavtio nostra, hoc est, nulla est et tov éxévmcer, dvtt tod ‘odx BderEZev

uana. nam quod dicit setpsum éautédv' woogHy yao dodiov AaBay [exinaniuit, hoc est, ‘non osten- thy a&tav éxetvny anéxoutbev, toUTO s dit seipsum], formam enim se- ‘otc 6p@cuw elvar vourSduevoc &reo

ruil accipiens dignitatem illam éqatverto.’ abscondit; hoc solum a uidentibus se esse existimabatur, quod et uideri poterat.* ro diuina enim natura cunctis erat occulta.’ formam autem serui, ut dicat ‘naturam serui,’ humanam sic uocans naturam, seruilis enim est humana natura; sicut et illud quod dixit in forma Dei, in diuina dicit natura, hoc est, ‘diuinae naturae existens.’ et quoniam dixit formam serui, commune autem erat hoc et hominibus et iu15 mentis et angelis, formae enim seruorum sunt et illi siquidem facti sunt, adiecit et illud quod proprietatem significaret, instruere uolens quoniam dixerit formam serut: in similitudinem hominis factus.

| factus quod dixit pro ‘habitus’ posuit. nam quod dixit im simi20 litudinem hominis, ut dicat ‘in homine;’ similitudo enim hominis homo est. haec omnia coniunxit, de Dei Verbo dicens; unde et

adiecit:

in schemate (uel specie) inuentus est ut homo.

ad comparationem illius naturae, quae in nulla specie uel sche2s mate perspici potest, schema et speciem posuit, ut dicat quoniam ‘inuisibilis et omni schemate liber existens, sicut fas est, uoluit in homine uideri.’ humiliauit se ipsum.

usque in hunc locum illa quae diuinae naturae condecebant, ui30 sus est edixisse; in subsequentibus uero ad illa transit, quae humanae possunt aptari naturae: factus oboediens usque ad mortem, mortem autem crucis.

de homine quidem condecent ut ista dicantur; diuinae autem I ut ipsum sapiatis eandem caritatem habentes unanimes unum sapientes (bef. euac. est)add C Hr: seenote 4 exinaniuit—seipsum om C H r (per homoeo-

tel.): txtg 5 enimomr g uidereC* 11 uocatus C uocas H* [humana sic uocatur naturar] 12 ind.n. dicitr 17 quam (for quoniam) C (corr.)

quodr 1g habitansC [r?]/ 22 adicitC 23 estomH 29 concedebant C* Hr 30 dixisser

LETTER TO THE PHILIPPIANS 317 (1 Cor 15:14) therefore our pre- stead of “nothing and purpoaching is emptied; that is, it is seless.” For he emptied himself

nothing and vain. For when is instead of “he did not show he says he emptied himself, he himself,” for by taking the form means “he did not show him- of a slave he hid that high rank, self, for by taking the form of a thought by those who saw him slave he hid that high rank; he_ to be what he appeared to be. was thought by those who saw him only that which could also be seen.*

For the divine nature was hidden from all.” And form of a slave means “the nature of a slave.” This 1s what he calls human nature, for human nature is servile, just as when he said 1 the form of God, he is speaking in reference to the divine nature, that is, “existing in a divine nature.” And since he said the form of a slave and yet this was, however, common both to humans and to beasts of burden and angels, for they are also forms of slaves if indeed they are created, he added also what [218] would indicate a specific meaning in his wish to instruct them as to what he had meant by form of a slave: 2:7b made in the likeness of a man,

The expression he used, made, he put down instead of “held to be.” For he said in the likeness of a man to mean “in a man,” for the likeness of a man is a man. He joined all these things together in speaking of the Word of God, and so he also added: 2:7c he was found in shape (or appearance) as a man,

He put down shape and appearance by contrast with that nature that cannot be discerned in any appearance or shape, so as to mean that “he who exists as invisible and free from every shape, as 1s right, has willed to be seen in a man,” 2:8a he humbled himself,

Up to this place it is those things that were appropriate to the divine nature [219] that he has plainly declared. But in what follows he goes on to those things that can be applied to human nature. 2:8b made obedient up to death, even the death of the cross,

Surely it is appropriate to say those things of a man, and by no means can they be applied to a divine nature. For that nature

318 AD PHILIPPENSES naturae nequaquam aptari possunt ista. nec enim mortem pati natura illa potest, quae et mortuum suscitare promisit, euidenter Domino ipso dicente: soluite templum hoc, et in tribus diebus suscitabo illud. et solutionem quidem templo aptauit, resurrectionis 5 uero operationem sibi aptauit. statim in ipso principio dicens: in Christo Iesu, singulariter et ut moris erat de una persona dicens, duarum et rationum memoratus est et naturarum, dicens: qui in forma Dei extans ... formam serut accepit, euidenter aliud quod dicens Dei formam, aliud etiam serui; illud quidem sumptum diro cens, hunc uero sumentem. ut autem diuisio haec dictorum non alterum aliquem ad plenum praeter Christum faciat intellegi, serui formam unicuique reddidit. secundum ut et in promptu perspici possit, illud quidem quod dixit: qui in forma existens et reliqua, omnia illa dixit quae in persona intelleguntur Christi; for15 mamiuero serut, ne aliud quid praeter Christum esse existimetur reputasse, eo quod et ab eo sit accepta. dicens uero quaecunque oportebant de diuina dici natura, ad humilitatis augmentum coniunxit et illa quae humanitatis sunt propria in una eademque persona. dicens illum honorem, qui erga eum post passionem exi20 stit, adiecit: guoniam dominus Iesus Christus, euidenter ostendens, quoniam non alium aliquem praeter Christum existimat esse susceptum hominem; et uirtute illorum quae significantur naturarum differentiam ostendit. nam ex illo quod in una persona omnia dixit, copulationem sufficienter ostendit. omnia quidem in lo2, co ubi de Christo disputat, quasi de una persona uniuerse dicit; et illa, quae uirtute sunt differentia secundum naturarum diuisionem, in unum omnia collegit, ita ut indiuisam custodiat personae copulationem. hoc uero in loco et maxime hoc prudenter simul et necessarie egisse uidetur. non propter consuetudinem solam 30 Quam abutitur ad scrupulosam doctrinam dogmatis, sed et quantum ad praesens argumentum, ualde haec species narrationis ili conueniebat. propositum illi erat enim ut doceret et Philippenses, quoniam bona est humilitas et ualde sufficiens agenti illud lucros conferre. et hoc ex illo exemplo, quod secundum Christum est, 35 confirmat; conueniebat enim ad maiorem doctrinam omni ex parte

7 et(bis)omC(corr.) || rationemC Hr 17 dicit (fordici)r 22 uirtutem CHr 23 quo diuina (for quodinuna)r 25 uniuersaC (corr) r 27

colligitH || diuisamC*Hr 29 nam(fornon)r 33 lucrar 34 exom

- yr 35 enimomr

LETTER TO THE PHILIPPIANS 319 that has promised even to raise the dead is not able to suffer death, since the Lord himself clearly says (John 2:14): destroy this temple,

and in three days I will raise it. And he applied the destruction to the temple, but he applied the working of the resurrection to himself. At once in the very beginning of this passage (Phil 2:5) he says in Christ Jesus by a single expression and by speaking, as was his custom, of a single person. But he mentioned two principles and natures by saying that he who was found in the form of God took the form of a slave, clearly meaning that the form of God is one thing and the form of a slave another, speaking of the

one as assumed but of the other as in truth assuming. And he attributes the form of a slave to one of the two in such a way that this division of words would not lead to the understanding that there is someone completely other than Christ. Accordingly, so that this could readily be perceived, what he surely [220] said (who existing in the form and the rest), he said in its entirety so as to

be understood in the person of Christ, lest, in truth, he should be thought to have considered the form of a slave anything other

than Christ, because it was taken up by the Word. But saying whatever was required to be said of the divine nature, to enlarge the humility of the Word he joined also those things proper to humanity in one and the same person. Speaking of that honor that came to be for the Man after his passion, he added (Phil 2:11)

that Jesus Christ is Lord, clearly demonstrating that he did not think that the assumed Man is someone other than Christ; and he demonstrated the difference of the natures by virtue of those properties that are mentioned. For because of the fact that he said everything in one person, he sufficiently demonstrated the union. Indeed, he says everything in the passage where he is reasoning about Christ in relation to one person with respect to the whole, and those properties that are different in power according to the distinction of natures—he gathered all of them together in one so that he might keep the union of person undivided. Indeed, in this place, and especially here, he is seen to have accomplished his work wisely and at the same time necessarily. It was not alone because of the practice he habitually employed for minute care in teaching doctrines, but as much for his present argument that this form of discourse perfectly suited him. For it was his purpose to teach the Philippians also that humility is good and quite sufficient to profit the one practicing [221] it. And he confirms this by the

320 AD PHILIPPENSES augeri exemplum. quemadmodum? si enim deitatis solius fecisset mentionem, sufficienter ostendere poterat, quod ualde conueniat humilia sapere; etenim tantum diuinam naturam ostendebat humilitate rem efficientem, quae multum a sua dignitate distare ; uidebatur. nam quia erat res ipsa agenti lucratiua ostendere nullomodo poterat, eo quod nec poterat comprobare aliquid hinc illam naturam potuisse adquirere. si autem humanam naturam tantummodo fuisset memoratus, lucratiuam rem esse ab illis quae e1 adquisita fuerant ostendebat; quod uero conueniat humilia sapero recum simili dignitate hinc non poterit confirmare. nam et illud quod dixit: foctus oboediens usque ad mortem, homini aptatum nihil poterat illorum quae ad humilitatem pertinent comprobare, s1 non et diuina natura inesse ei fuisset ostensa, per quam licebat et huic non subici morti. nam secundum se non oboeditionis opus 1s implebat morti subcumbens; sustinebat enim mortem et nolens, secundum dudum positum terminum naturae. prudenter uero, sicut dixi, quasi in una persona omnia retulit, colligens in unum illa quae uirtute differre uidebantur, secundum naturarum diuisionem, ita ut ex utroque quod utile erat deduceret ad exhorta20 tionem. de illis quidem sermonibus qui erant deitatis, suadebat nobis ut necessarie in nostris cogitationibus humilitatem ostenderemus, siquidem Deus Verbum talia sponte fecisse uidebatur, ita ut pro aliorum salute praehonorandam omnibus existimaret humilitatem. de illis uero quae secundum humanitatem facta sunt, 2, ostendebat lucratiuam esse rem agere uolenti, ex quibus ille post passionem in tanta constitit gloria. unde dicens: factus oboediens , usque ad mortem, mortem autem crucis; quod quidem erat humanitatis proprium, quae humanitas etiam et passionem suscepisse uidebatur, ostendebatur uero ex diuinitatis sermonibus ad exhor30 tationem humilitatis, per quam licebat non pati, si uoluisset, adiecit: propter quod et Deus illum superexaltauit.

nescio si aliquis sic stultus inueniri possit, ita ut post passio-

3 diuinamtantum H 4 humilitatem remefficiensC Hr 5 namqueC H

nam quaer 10 huicC Hr: txt conj. Jacobi || poteratr || et om H* Ir autem (aft. homini) addr 14 hincC Hr: txt conj. Jacobi 17 dixitC Hr: Jacobi, “fortasse dixi.” 18-19 diuis. natur.H 21 necessarior 30-31 adicit Cr

LETTER TO THE PHILIPPIANS 321 example found in Christ, for the example was suitable in every way for the elaboration of greater teaching. How? For if he had mentioned divinity alone, he could have sufficiently shown that it was quite right to be humble-minded, and, indeed, so great was the deed he was showing the divine nature accomplishing by humility that it seemed to be far distant from its high rank. For the fact is that the deed itself could in no way show how it could profit the one doing it, because it could not prove that that nature could have acquired anything from it. But if he had merely mentioned human nature, he would have shown that the deed was profitable because of what it gained, but he could not have confirmed on this basis with similar worth that it would be right to be humble-minded. For his statement (Phil 2:8) made : obedient up to death, applied to the Man, could have proved none of those things that pertain to humility, if the divine nature had not also been shown to be present in him, the nature by which it was also permitted to him not to be subject to death. For of himself, by yielding to death he would not have completed his work of obedience, for he would have undergone death even unwillingly according to the limit of nature long ago put in place. But wisely, as I have said, he referred everything as though to one person, bringing together in one those things that plainly differed in power according to the distinction of natures, so that he might draw from both what was beneficial for [222] his exhortation. So from those discussions that were about the divinity he was persuading us that we should necessarily show humility in our thoughts, if indeed God the Word was seen to have done such things of his own accord

so as to think humility should be honored above all things for the salvation of others. But from those discussions composed in reference to the humanity, he was showing that it was a profitable thing for the person willing to act this way, because the Man stood

fast in such great glory after his passion. For this reason when he says made obedient up to death, even the death of the cross, it was because the statement was appropriate to humanity, since it was the humanity that plainly underwent even the passion. Yet because this was being demonstrated by his discussions exhorting

to humility, based on the divinity by which it would have been permitted for him not to suffer if he so chose, he added: 2:9a because of which God also has highly exalted him,

I do not know if anyone can be found so foolish as to suppose

322 AD PHILIPPENSES nem exaltatum fuisse Dei Verbum existimet. quae est autem ipsa exaltatio? et donauit illi nomen quod est super omne nomen.

nomen; euidens est quoniam non uocabulum, sed rem quan5 dam dicit adquisitam ei, sicut illud quod scriptum est: et cognoscant quoniam nomen tibi Dominus, hoc est, ‘quoniam tu Dominus.’

interpretatur uero ipse quid sit illud nomen: ut in nomine Tesu omne genu flectatur caelestium et terrestrium et infernorum, et omnis lingua confiteatur quoniam dominus Lesus Chni-

ro Stusin gloria est Dei Patris.

hoc enim illi donauit, ut omnes illum adorent, et ut omnes Deum confiteantur Ilesum Christum in gloria Dei patris effectum; hoc est, talem potitum gloriam, qualem fas est illum qui sibi patrem adscribit Deum potir1, propter illam copulationem quam ha15 betad Unigenitum. quoniam autem haec post passionem adquisita sunt illi qui adsumptus est, nemo qui nesciat; Deo autem Verbo aderant a principio, utpote omnium factor1, quod neminem aestimo contradicere, nisi forte ualde cedat insaniae. caelestium quidem dicit ‘inuisibilium uirtutum;’ terrestrium uero ‘utuorum ho20 minum;’ infernorum etiam ‘illorum qui mortui sunt,’ quiet ipsi per resurrectionem Dominum confitebuntur resurrectionis suae auctorem. illud inter cetera est explicandum, quod quidam haereticorum interuertere uolentes testimonium illud quod dictum est: non ra2, pinam arbitratus est, esse se aequalem Deo, sic intellexerunt, quoniam ‘existimauit (inquit) Christus conuenire sibi, ut non raperet illam aequalitatem, quam Deus habere uidebatur.’ dictum ipsum multae stultitiae habet probationem; hoc enim quando excogitare potuit Christus, si tamen secundum illorum sententiam eius fac30 tura est ex nihilo factus, qui et auctorem suum scit illum esse factorem suum et creatorem? nisi forte hoc dicant, quoniam secun-

dum daemones exaequare se Deo non usurpauit. quod haereticos quidem conuenit intellegere, qui et semper plena insaniae uer-

5 illir «1 etomH* 18 nisisiH || fortiC Hr 26. existimabit C* Hr || Chr. inquitH 28 stultie (stzc)H 30 auditorem (for auct.) H

LETTER TO THE PHILIPPIANS 323 that it was the Word of God who was exalted after the passion. But what is the exaltation itself? 2:9b and he has given him a name that is above every name, Name; it is obvious that he is not speaking of a designation but of a fact acquired by the Man, as it is written (Ps 82:19): let them know that your name is Lord, that is “that you are Lord.” And he himself explains what that name 1s: 2:10-11 so that at the name of Jesus every knee should bow, of things in heaven and on earth and under the earth, and that every tongue should confess that Jesus Chnist is Lord in the glory of God the

Father.

For he gave the Man the gift that all should worship him and that all [223] should confess that Jesus Christ has been made God in the glory of God the Father; that is, he has obtained such glory as is right to obtain for him who assigns God as his own Father because of that union he has with the Only Begotten. And there

is no one ignorant of the fact that the assumed Man acquired these things after his passion, but they were present to God the Word from the beginning, since he is, of course, the maker of all things—a fact I think no one disputes, unless by chance he quite

submits to insanity. Indeed, by things in heaven he means the invisible powers, but by things on earth, living human beings, and by things under the earth, those who have died and will themselves

by the resurrection confess the Lord to be the author of their resurrection.

Among other points it must be explained how some of the heretics in their wish to overturn the testimony have taken he did not think 1t robbery that he was equal to God (Phil 2:6). ‘UVhey have

understood the verse this way: “Christ thought it was right for him not to rob that equality that God is seen to have.” ‘The opinion

[224] is of itself proof of much stupidity; for when could Christ have thought this out, if at any rate in their opinion his fashioning was made from nothing and he knows that the one who begets him is his maker and creator?’ Unless by chance they say this because he did not usurp for himself equality with God as the demons did. This, indeed, would have suited the understanding of the heretics, *3 A polemic against the Arians, who equated Christ’s refusal to “rob” equality

with God with their claim that the Word of God is a creature and who interpreted equality with God as res rapta rather than res rapienda.

324 AD PHILIPPENSES ba loquuntur; Paulo uero non conueniebant haec uerba, quasi ut quid magnum diceret de Christo, licet talia esse quis dicat illa quae secundum Filium sunt, qualia illi dicunt. uidentur autem neque sensum apostoli perspexisse dicentis: humilitate uos existimantes 5s alterutrum uobis supereminere. euidens est enim quoniam in hisce uerbis non minores docet debitum honorem maioribus persoluere, sed exaequatos honore admonet ut per humilitatem alterutrum se sibi supereminere existiment. unde et alterutrum posuit, ut et isti erga illos et illi erga istos paria sapiant. ad hoc etiam exemro plum aptasse uisus est, siquidem Christus, ad Patrem secundum diuinam naturam aequalitatem uindicans, adquieuit in hominem habitare, et sic exiguam apud homines opinionem adquirere, ita ut nec aestimarent eum aliud quid tunc esse praeter hominem solum, quod et esse uidebatur; ultra uero non erat aptum, si nullam hats bens ad Patrem aequalitatem, praeceptum solummodo implebat natura ipsa, ut obtemperaret ei, necessitatem illi inponente. itaque et ridiculum erat secundum apostoli intentionem ut diceret quoniam et Christus non insurrexit aduersus Patrem, neque conatus est rapere illam aequalitatem quam cum Patre habebat; con20 Silia illis dante, ut [quos] aequales sibi existimarent per bonorum actuum cooperationem, per humilitatem supereminere sibi existimarent. itaque beatus Paulus sic per omnia exhortationem faciens

1 locunturC H 3. illicC*HrillaC (corr) 4 praespexisser || humilitatemr 5 quoniamomH 11 hominer 13. nec(aft.tunc)addCHr | propter (for praeter)r 14 ultroC 16 necessitateC H || imponentemr 19-20 consiloC Hr 20 quosomCHr

LETTER TO THE PHILIPPIANS 325 who always speak words filled with insanity. But such words were not suitable for Paul, inasmuch as he was saying something great

about Christ, granted that someone might say that there are such things concerning the Son as they say of him.**+ And they seem not to have discerned the meaning of the apostle when he says (Phil 2:3): in humility reckoning of one another that they are more excellent than you. For it is clear that by these words he is not teaching that inferiors should pay the honor due to superiors but is urging them to be equal in honor so that by humility they may think one another to be more excellent than themselves. ‘This is

| why he put down one another, so that those to these and these to those might be equal-minded. He plainly applied his example to this point, if indeed Christ, though claiming equality with the Father in accordance with his divine nature, was satisfied to dwell in a man and thus to acquire a reputation of small importance

among human beings, so that they thought him to be at that time nothing other than a mere man, which he also seemed to be. Furthermore, it would not have been fitting if, having no equality with the Father, the nature by itself had fulfilled the precept [of

humility], so that he would comply with it because his nature assigned the obligation to him. And so it would have been absurd according to the apostle’s aim for him to say that even Christ did not rebel against the Father, nor try to rob him of that equality that [225] he did have with the Father. This is because Paul is giving them advice to think of one another by humility to be the more excellent ones, since they were equal with one another by their working together for good actions.*> And so blessed Paul, making ‘4'The meaning of the last clause is unclear. Swete (1:224) suggests the paraphrase: “Granting that the Arian view of the Person of Christ were correct, S. Paul would have said nothing so little to the honour of his Master as that He barely abstained from seizing upon Divine prerogatives to which He had no just claim.” Could it be also that Theodore recognizes that some of the things the Arians say about the Word would make sense were they applied to the assumed Man? *5'Theodore’s argument is rather obscure. He seems to be distinguishing two ideas: (1) that Christ’s example of humility has to do with the divine Word’s “emptying” and not with the Man; thus, the “robbery” of Phil 2:6 is res rapienda rather than res rapta; and (2) that humility must be located at the same natural level, so that when the divine example of humility is applied to the human level, it means treating one another as equals. See Theodore’s discussion following Phil 2:8 (Swete, 1:221).

326 AD PHILIPPENSES adiecit: itaque carissimi mihi, sicut semper oboedistis non solum in praesentia mea, sed et nunc multo magis in absentia mea, cum timore et tremore uestram salutem operamini.

5 optime et memoria praeteritorum persuasit illis nihil indignum sibi sapere, sed talia facere, qualia et primitus fiebant coram ipso. et animiaequiores faciens eos super conuenienti illis studio adiecit: Deus enim est, qui inoperetur in uobis et velle et inoperart pro bono

placito.

10 ‘sic enim alacritas uestra cooperariam inuenerit sibi Dei gratiam, necessarie eo cooperante uobis, ut cogitetis et agatis illa quae sunt Deo placita’—sic enim dicit pro bono placito. deinde ad exhor-

tationem perducit uerbum: omnia facite sine murmuratione et disceptationibus.

15 ut dicat: ‘alacriter et sollicite.’ ut efficiamini inreprehensibiles et sinceres, filtt Det immaculati, in media generatione praua et peruersa, in quibus adpareatis sicut luminariain mundo, uerbum uttae retinentes in gloria mihi in diem Christi.

{‘sic enim inter medios ho- ‘oOtws év uéow TOV a&vO0a20 minesillos, quideteriorum plu- wv, ofc meet ta yeloova xata ye rimam habent sollicitudinem, 716 mActotov } orovdh, pavjceaie adparebitis inreprehensibiles, et weyrrtor xat ofovg moémer patvec-

quales decet adparere illos qui Oat rods év vidv ta&e yeyovértac, in ordine sunt filiorum Dei ef- a¢ dtardurew bis év adtots pwo2s fecti, ita ut uirtutibus inlustra- thpev dStxnv xata thy dpethHy’ arti, fulgentes inter illosad simili- exdeyouévoug thy ataviov Cwhy év tudinem luminariorum, expec- ‘ty weddrovon jutoa. ao’ od dy xal tantes illam aeternam uitam in éyot tO xavy%o0ar a> elxdg me00futuro illo die; in quo et mi- yevncetar.’ xat Serxvdo doo TOAAHY 30 hi proueniet gloriari.’ et osten- xal adta mapéEer thy mappynotay 7 dens quod illorum prouectus év tote Bedtioow éxeivwv mooxony multam et illi praestabit fidu- ... ciam, qui fiet in melius:* 1 adicitCr 5 memoriam C Hr 6 faciebat (for fiebant)H 7 animaequiores C (corr.)r_ || adicitC r 8 inoperatur Hr _ || in uobis (aft inop.) addH 1o sibiinu. gr. D.utnec.,&c.H 19 sq. Coisl. 204, f. 125 b[Cr. 262] bog ‘pystv: obtws (pyoty), x.7.A. 20 deterioremC Hr: txtg 23 apparare

C* 25 in(bef. uirt.) add H 27-28 expectatisC (corr.) 31 profectusr 32 illa r

LETTER TO THE PHILIPPIANS 327 his exhortation this way by all these points, added: 2:12 And so, my dearly beloved, as you have always obeyed not only in my presence, but also now much more in my absence, work your

salvation with fear and trembling,

And by reminding them of what had previously taken place he quite effectively persuaded them to mind nothing unworthy among themselves and to accomplish such deeds as at first took place when he was with them in person. And to make them equalminded concerning the zeal appropriate for them, he added: 2:13 for it 1s God who works in you both to will and to work for good pleasure.

“For let your enthusiasm find God’s grace working with it, since it necessarily works with you, so that you may think and do those things that are pleasing to God”—for this is what he means by for good pleasure. ‘hen he brings his discourse over to exhortation: 2:14 Do everything without murmuring and debates, To mean “enthusiastically and carefully.” 2:15—16a so that you may be made without fault and pure, spotless sons of God, [226] in the midst of a crooked and perverse generation, among whom you appear like lights in the world, holding fast to the word of life for my boast in the day of Christ,

“For thus in the midst of | “Thus, in the midst of people those people who have greater who have at least for the most care for what is worse, you will partazeal for what is worse, you appear without faultand suchas will appear blameless and such it becomes those who have been as it becomes those who have placed in the rank of God’s sons been placed in the rank of God’s

to appear, so that illumined by sons to appear, since you shine virtues, shining among one ano- among them like lights because ther like lights, awaiting eter- of virtue, awaiting eternal life nal life in that day to come in in the day to come. From this, which it willcome to passforme then, it will in all likelihood to boast.”'® And showing that come to pass for me to boast.” their progress, which is taking And showing that their progress place for the better, will furnish in better things will give him him with much confidence:* much confidence:

1©See Swete’s note (1:226): “The translator seems to have inadvertently left the sentence without a finite verb, forgetting that he had rendered We by ut.”

328 AD PHILIPPENSES quoniam non in uacuum cucurri, nec in uacuum laboraut. sed etst libor in sacrificio et functione fidet uestrae, gaudeo et congaudeo omnibus uobis; 1dipsum autem et uos gaudete et congaudete mihi.

T‘uobis sollicitis de uirtute “Oudy smieAoevay KoeTHS xat 5 existentibus gratulor et ipse spe abtd¢g éArtd: [yatow] tod xat ext illa, qua et in futuro saeculo Tov wéeddAovtosg al&vog EQ” Duly ev-

sum de uobis exultaturus; gpavOqjoecOat, cidmc¢ bt. od party sciens quia non uane pro fide la- O7éo buddy Exomtaca, KAAK nat etboraui, sed iusta ratione omnia xétw>o d&ravta brouéva x&v eb TOV

10 sustineo, licet pro uobis etiam b7éo budy edotuny Davatov’ budy mortem subire sim paratus, uo- wev domep tive Ovotav thy mlotw bis quasi aliquod sacrificium fi- 1 0e@ moooxourGovtwv, Euod de dem uestram Deo offerentibus, dtxyny omovdy¢ enuyeovtog butv tO

me autem ad instar libationis otxetov aiua.” xarda> dé td 0° ad1s proprium sanguinem uobis in- to xal duet &vtt TOD’ “Stxarov xat fundente.’ bene autem dixit: byais d&” av moattete xowwvodvtas hoc ipsum et uos facite; ‘hoc et wor patvecboar ths yaeac.”

iustum est, et uos, ex quibus agitis, ut socil adpareatis gaudi1 290 mei.’*

deinde adiecit: spero autem in domino Iesu Timotheum cito mittere uobis, ut ego bono animo sim, cognoscens quae circa uos sunt. neminem enim habeo aequanimem, qui sincera affectione de uobis sollicitus sit. omnes enim

2, quae sua sunt quaerunt, non quae Iesu Chnistt. ‘quoniam spero (inquit) cito mittere uobis Timotheum, ita ut magis bono animo sim, per illum cautissime uobis instructis; eo quod neque habeo alium sic unanimem et affectiose de uobis sollicitum, omnibus illa considerantibus quae sua sunt.’ indicat enim

30 de illis qui ex circumcisione sunt. et ostendere cupiens quoniam ista non in gratiam Timothei dicit, ipsorum utitur testimonium, utpote scientibus eum, et dicit: experimentum autem elus cognoscitis, quoniam tamquam patni filius mecum seruiutt in euangelio.

1 et(foretsi)C 4 6&tt odx cic xevdv onow gdpauov’ oddé cig xevov Exo7tta-

ca budv yxo pnowy, x.7.A. cod. 6 seculorum (for saec. sum) C* 23 quae circa uos sunt neminem enim om C* H- 24 tam (bef. aeq.) add C (corr.) 27

instructus H 28 unianimemH 31 ‘TimotheumH 32 dixitH 33. cognoscetis C* H 34 metum C*

LETTER TO THE PHILIPPIANS 329 2:16b-18 that I have not runin vain nor totledin vain. But even if Lf am poured out 1n sacrifice and service for your faith, I rejoice, and I rejoice together with all of you, and you, 1n the same way, both rejoice and rejoice together with me.

[227] t“Because youare peo- “Since you care greatly about ple who take great care for vir- virtue, I myself also rejoice in

tue, I rejoice in you, and I[ the hope that also in the age to myself rejoice in that hope by come [shall be exultant because which also in the age to come of you, knowing that I have not I shall be exultant because of toiled for you in vain; you, knowing that I have not toiled for the faith in vain, but

with just reason I endure all but I also endure all things things, granted that I am pre- suitably even should I choose pared to undergo even death for death for your sake, since you you, since you are offering your are offering your faith to God faith to God as some kind of sa- as a kind of sacrifice, while I crifice, while I pour out my own am pouring out my own blood blood for you like a libation.” for you like a libation.” And he And he rightly said, “You also, rightly said and you in the same do the same thing. This also is way instead of “it is right also right, that you also should ap- for you to appear as people shapear as partners of my joy be- ring with me in joy because of cause of what you are doing.”* what you are doing.” Then he added: 2:19-21 And I hope in the Lord Jesus to send Timothy quickly to you, so that I may be of good cheer, knowing what concerns you. For I have no one of equal mind who 1s concerned about you with pure

affection; for all are seeking the things that are their own, not the things that are fesus Christ’s. “For I hope (he says) to send Timothy quickly to you, so that I may be of good cheer, since you have been instructed by him with the greatest care—and because I have no one else so of one mind and affectionately concerned about you, since everyone is looking to his own affairs.” For he is pointing out [228] those from the circumcision. And wishing to show that he is not saying those things to please Timothy, he employs their own testimony, since, of course, they knew him, and says: 2:22 And you know his tried character, that as a son to a father he has served with me in the gospel.

330 AD PHILIPPENSES et iterum adiecit: hunc equidem spero mittere, atubi uidero ea quae erga me sunt, con-

festim.

‘quoniam mittam illum uobis, atubi illa quae secundum me 5 sunt uidero et sciero in quibus sunt, omni dilatione postposita.’ confido autem in Domino, quoniam et ipse cito ueniam ad uos.

adiecit autem quoniam et ipse ualde credidit Deo uenire ad eos. unde adiecit: necessarium autem existimaut Epaphroditum fratrem et cooperaro rium et commilitonem meum, uestrum autem apostolum et ministrum necessitatum mearum mittere ad uos, eo quod desiderans erat omnes uos et aestuans animo, eo quod audistis quoniam infirmatus est. etenim infirmatus est prope mortem, sed Deus e1 misertus est; non solum autem 1ll1, sed et met, ut ne tristitiam super tristitiam habeam.

15 ‘quoniam nunc interim necessarium existimaui Epaphroditum mittere ad uos, qui cooperarius meus est secundum euangelium, apostolus autem uester est et minister necessitatum mearum’—ut dicat: ‘per quem transmisistis illa, quae in usus meos necesse habebantur.’ deinde et commendans eum illis dicit: ‘quoniam et ipse 20 desiderabat uos et maxime, illa quae de uobis sunt per neminem cognoscens; quoniam audistis eundem infirmantem. tristabatur enim reputans tristitiam uestram illam, quam pro eo habere uidebamini. nam et uere infirmatus est, ita ut et propinquaret morti; misertus est autem ei Deus, magis autem et mihi et illi, liberans 2s eum ab infirmitate, ut ne circumuallatus multa tristitia adiectionem alterius tristitiae ex eius sustinerem morte.’ quibus et adiecit: festinantius ergo mist eum, ut uidentes eum tterum gaudium habeatis [et ego sine tristitia sim].

‘uelocitate, ut et uos uidentes eum gaudio repleamini, et ego ul-

30 tranon sim tristis, sciens quoniam consolabitur uos illius aduentus.’ his ergo adiecit: suscipite ergo eum in Domino cum omni gaudio, et eos qui hutusmodi sunt in honore habete; quoniam propter opus Domini usque ad mor-

tem adpropinquauit, inincertum tradens animam, ut suppleat uestram

1 adicitCr 2 adubiC*H || quidamH 4 uobisillumH_ || adubi

C*H 7 adicitCr || uos(foreos)H 8 adicitCr 14 tristitia(1®)H 20

enim (aft. neminem) add CC Hr 23 etomr 29 uelocius eum misi inquit (for uelocitate) C (corr.) de eius uelocitate r || utomH 34 propinquauit H*®

LETTER TO THE PHILIPPIANS 331 And he further added: 2:23 Indeed, I hope to send him, when I shall have seen to the things that are to me, without delay. “T shall send him to you, when I shall have seen to my affairs and shall have known how they are, with all delay set aside.” 2:24 And I am confident in the Lord that I shall also myself come quickly to you.

And he added that, as well, he himself in God strongly believed

that he would come to them. Then he added: 2:25-27 And I have thought it necessary to send to you Epaphrodtus, my brother and fellow worker and fellow soldier, and your apostle, and the minister to my needs, because he was longing for all of you and distressed in mind because you heard that he was sick. And indeed he was sick, close to death, but God had mercy on him, and not only on him, but also on me, so that I might not have sorrow upon sorrow.

[229] “Now for the time being I have thought it necessary to send to you Epaphroditus, who is my fellow worker in the gospel, and he is your apostle and the minister of my needs”—meaning “through whom you have sent those things that are indispensable for my requirements.” ‘hen, commending him to them, he says: “because he also was longing for you, especially not knowing from anyone how you were, since you had heard he was sick. For he was sorrowful in considering the sorrow you apparently had for him. Indeed, he was in fact sick, so that he was even close to death. But God had mercy on him, still more both on me and him, freeing him from his sickness, so that surrounded by many sorrows I might not undergo the addition of another sorrow by his death.” ‘To this he added: 2:28 Therefore, I have sent him more speedily so that seeing him again you may have joy, and I may be without sorrow.

“With swiftness, so that when you see him, you may be filled with joy, and I may no longer be sorrowful, knowing that his arrival will be a comfort to you.” ‘Therefore, he added to this: 2:29-30 Therefore, receive him in the Lord with all joy, and hold in honor those who are like this, because on account of the Lord’s work

he drew near to death, handing his soul over to uncertainty in order

332 AD PHILIPPENSES minorationem ad meum ministerium.

obsecrans eos ut suscipiant eum libenter, et consilium illis dat, ut ad plenum in honore habeant eos qui tales sunt. ostendit autem quoniam uera ratione dignus sit honore apud eos, ‘ex quibus (di5s cit) quod ministrauerit uestrae uoluntati, apportans illa quae mi-

hia uobis missa sunt, in tantum inciderit periculum.’ opus quidem Domini ministerium ipsum uocans; supplementum uero e€orum minorationis ad suum obsequium hoc idem uocans, ita ut cupientes mittere illa, quae ad usus erant necessaria, minime uale-

ro rent, eo quod unusquisque quaecunque illi dare uoluerant per se perferre non poterant. hoc ergo dixit: ‘ipse suppleuit et quae uobis deerant; ille ab omnibus accipiens et omnium supplens uota apportauit.’ et haec dicens de Timotheo quidem memoratus est, quoniam missurus sit eum; de Epaphrodito uero, quoniam misit 15 eumcum suis scriptis. adiecit uero ad omnia: de cetero, fratres met, gaudete in Domino.

orans pro illis ista dicit, hoc est: ‘contingat uobis ita omnia pati per diuinam gratiam, ut semper gaud)io sitis repleti in illis bonis quae ab eo nobis sunt praestita.’ bene autem posuit 7m Domino, eo

20 quod est gaudere et non bene, quando quis a bonis praesentibus delectari uidetur erga possessiones et fruitionem earum, id sibi bonum esse existimans. haec eadem scribere uobis mihi quidem impigrum, uobis autem cautum.

25 Thinc incipit illos reprehen- évtevOev doyetat TY Ex TEPLTOdere qui erant ex circumcisio- wy>o xabanrtecOan, of metBew avdtove

ne, qui suadere illis conaban- émerp@vto xata vouov Cv. Oo Ta tur, ut secundum legem ulue- adta yodge oby ws xat Ady yoarent. nam quod dixit haec ea- Vac dEver, ovdaUod Yao THIS Ero30 demscribere, non quiaiam scrip- ToAS patveta. meot avt@y eimwy, serat dicit; nullo enim in lo- étépay dé Str yeypapnxev TmeOG avco in epistola id uidetur dixis- tovg¢ émotoAhy oddaud0ev éuc6ose, alteram autem quando scrip- wev' aA’ we dtarcyDels avtotg o0Asit ad eos epistolam nullomo- A& rept tovtTwy Ste tapHY TOTO AE-

35 do didicimus. sed quia docue- vet, St. ‘éuol wept Gv butv dveAéyI inorationem (for minor.) H 6-7 enim (for quidem) H 7 misterium C 15 adicitC 20 in(fora)r 25. sq. Coisl. 204, f.128 b[Cr. vi. 268, Fr. 139]. Oeddmpo0c. KAAOS SE Drow’ EvtedOev, x.7.A. 27 7H (for vd) cod. edd.

LETTER TO THE PHILIPPIANS 333 to fill up your deficiency for my ministry.

[230] Beseeching them to receive him gladly, he also advises them to hold in honor to the fullest extent those who are like him. And he shows that it is for a true reason that he may be held worthy of honor among them, “because (he says) he ministered to your wish by bringing me what you sent to me, he fell into such great danger.” He calls the ministry itself the Lord’s work; and he calls the same thing the filling up of their deficiency for his own service, so that even though they wanted to send those things necessary for his requirements, they were by no means strong enough because none of them could carry out by themselves whatever they had wanted to give him. Therefore, he said “Epaphroditus himself filled up even what was lacking from you; he was the one who, receiving from all and filling up the desires of all, brought it.” What he mentioned in speaking of Timothy is that he was going to send him, but of Epaphroditus, that he sent him with his letter. And to all this he added: 3:1a For the rest, my brothers, rejoice in the Lord.

He says this praying for them, that is, “may it so happen to you to suffer everything by divine grace so that you may always be filled with joy in those good things that God has bestowed on you.” Andhe rightly put down zu the Lord, because rejoicing in the wrong way is when someone is seen to take delight from present goods in possessions and their enjoyment, thinking this to be good for himself. 3:1b To write these same things to you is indeed not troublesome to me, but it 1s safe for you.

[231] tFrom here he begins From here he begins to re-

to rebuke those from the cir- buke those from the circumcicumcision who were trying to sion who were trying to perpersuade them to live accor- suade them to live according to ding to the law. For he said to the law. He says to write the write these same things not be- same things not because he had cause he is speaking of what he already written them, for nohad already written, for there is where in the letter does he apno place in the letter where he pear to have spoken about them,

appears to have said this, and and from no source have we we have in no way learned that learned that he wrote them ano-

he wrote them another letter. ther letter. Rather, since he had Rather, because he had taught spoken much with them about

334 AD PHILIPPENSES rat eos instantissime de hisipsis Onyv, meet tv adtady nat yedoety negotus quando illo fuerat, hoc éxvog ovdetc, Emerdqmee KoodAcray dicit quoniam ‘mihi de quibus byiv 7H ovuvéyera mapéyer TOV ONUE-

frequenter uobis locutus sum, twy.’ s de illis ipsis scribere impigrum est, eo quod frequens commonitio cautelam uobis ampliorem praebere uidetur.’* quae sunt ergo ista?

10 uidete canes, uidete malos operarios. : Tcanes uocauit eos, eo quod xBVAC SE AVTOUG KAAEL MS AVALG-

nullam habent uerecundiam, ywvtoug xat morrcuic éreyy0éevrac sed et frequenter reprehensi pro éq’ of¢ o¥ xara ¢ dudcoxovoty, Empraua et uana doctrina in hi- wévovtac d& 6Aws xaxodcs dé éoyd15 Ssdem persistere uideantur; ma- tac &¢ od Ta TEOGHKOVTA SIddoxeELV

los autem operarios dicit, eo quod éomovdaxdtac.

non illa docere festinent quae pietati conveniunt.* ‘opus’ autem uocat doctrinam, sicut et alibi dixit: s7 cuius opus 20 manserit quod superaedificauit, mercedem acciptet; si cuius opus ar-

: serit, detrimentabitur. de doctrinis enim illa dixisse euidenter cognoscitur. uidete concisionem.

bene concisionem dixit, eo quod quando id fier1 Deo complace-

2, bat, circumcisio erat; quia uero nunc non secundum Dei fit uoluntatem, sed conciduntur tantum ad corporis nociuitatem. ideo et suam illis comparat personam dicens: nos enim sumus circumcisio.

hoc est, ‘qui illa agimus quae placita sunt Deo, et custodes cau30 += tissimi sumus illorum quae Deo placent; quod proprium est illorum, qui se habere promittunt circumcisionem.’ ex ipsis rebus id confirmans adiecit: qui spiritu Deo seruimus et gloriamur in Christo [esu et nonin carne confidimus.

18 pietatis Cr 19-20 si cuius—accipiet om C* 24 autem (aft. bene) add

yr 26 nouitatem C* 27 ad(foret)C*Hr 29-30 cautissimeC Hr 30-31 Deo—quiom H 32 adicitCr 34 confidemus H

LETTER TO THE PHILIPPIANS 335 them about these matters with these things when he was prethe greatest urgency when he: sent there, what he meansis: “It had been there, what he means is no trouble to me also to write is: “Since [have oftenspokento about the same things about you about them, it is not trou- which I have spoken with you, blesome to me to write about since the frequency of the words the same things, because fre- furnishes you with safety.” quent warning plainly furnishes you with greater safety.’* Therefore, what are those things? 3:2a Watch out for the dogs, watch out for the evil workers,

THe called them dogs be- And he calls them dogs because they have no shame, but cause they are shameless and [232] also are often rebuked for often convicted for teaching the crooked and vain teachingin things that are not good and which they are seen to persist. for entirely persisting in them. And he says that they are evil- And he calls them evildoers bedoers because they are not quick cause they are eager to teach to teach what accords with true things that are not proper. religion.* And he calls the teaching “work,” as he also said elsewhere (1 Cor 3:14-15): 1f someone’s work, which he built on the foundation, should

remain, he will receive a reward; but if someone’s work should be burned up, he will suffer loss. For it is clearly recognized that he said

this about teachings. 3:2b Watch out for the concision,

He rightly said concision, because when it was pleasing to God that this should be done, it was circumcision; but because now it takes place not in accordance with God’s will, they are cut only for the harm of the body. And so, he also contrasts his own person to them, saying: 3:3a for it 1s we who are the circumcision,

That is, “we who do those things that are pleasing to God and are the most careful guardians of those things that please God, which is the property of those who profess that they have the circumcision.” Confirming this from the facts themselves, he added: 3:3b we who serve God in the Spirit’? and boast in Chnist Fesus and have no confidence in the flesh, *7Presumably reflecting the reading mvebvuatt Oc instead of nvebuate Ocod.

336 AD PHILIPPENSES T‘qui non carnalem Deo ‘ol Komuatoy TH De® THY Axfunctionem reddimus, sed si- tpetav dmodidévtes, oreo obdv cut est conueniens; et gloria- Tpoc%jxov éotiv, xal xavyamevor mur in Christo, qui horum no- éxt t@ Xorot tO tovt@y july ats bis auctor extitit, non tamen tlw yeyovott, ob uny év tots mel in illis quae secundum carnem Thy cthoxa thy evoéBerav OorCdue-

sunt pietatem esse definimus.’* vot.’ sic et Dominus in euangeliis dicit: etenim Pater tales quaerit qui se adorent. spiritus est Deus, et qui adorant eum, in spiritu et ueritate 1o debent adorare. quae et ad Samaritanam dicebat, quae estimabat in loco oportere adorare diuinitatem, docens quoniam incorporea est diuina natura et tali arbitrio conueniet eam adorari. et ut ne uldeatur ex superfluo illos incusare ipse nihil tale habens ad sui probationem, illis habentibus, unde glorietur: 15 et quidem ego habens confidentiam et in carne, si quis uidetur alter in carne confidere, ego magis.

‘si de his (inquit) bonum erat magna sapere, nulli eorum infirmior sum secundum hanc rationem.’ deinde et per partes dicit omnia illa, quae uidebantur esse magna illis qui secundum legem 20 conuersabantur: circumcisione octauae diet.

bene posuit octauam diem, ut ostenderet non se fuisse aduenam, in quibus solet postea celebrari circumcisio; sed et ab initio et secundum legem.

25 ex genere Israel. ex culus genere descendere omnes uidentur qui in qualibet sunt tribu. de tribu Beniamin. necessaria fuit etiam tribus adiectio ad ostensionem quod non 30 aduena fuerit, sed a primordio inde originem traxerit. unde et euldentius illud insinuans dicit: Hebraeus ex Hebraeo.

non dixit, ‘Iudaeus ex Iudaeis,’ nouella enim erat haec nuncupatio; sed ‘Hebraeus ex Hebraeis,’ de antiqua nuncupatione antiI quoniam (for quinon) C Hr: txtg || sq. Coisl. 204, /. c. [Cr. vi. 269, Fr. 139] Oeé3mp06. of Aompatov, x.7.A. 8 dicitineuan.H 10 qui (for quae) r

11 adorariH 13 illoH*illar || adicit (forad) C (corr) 16 confidere om CH 21 circumcisionem C (corr.) H || octauiC (corr.) 23 celebrare

C*H 25 IsrahelC 32 Ebraeus, &c. CH

LETTER TO THE PHILIPPIANS 337 [233] T“We who render no “Who render bodiless service fleshly service to God, just asis_ to God, as indeed 1s right, and

right. And we boast in Christ, who boast in Christ, who bewho has become for us the came for us the source of these source of these things; only, we things, only not defining true do not define true religion to be_ religion in the things that conin those things that are accor- cern the flesh.” ding to the flesh.”* Thus, the Lord also says in the Gospels (John 4:23-24): for indeed the Father seeks such to worship him. God is Spirit, and those who worship him must worship in spirit and truth. He said this even to the Samaritan woman, who thought it was right to worship the divinity in a place. He was teaching that the divine nature is bodiless and that it would be fitting to worship him with such a judgment. And so that he might not seem to be condemning his opponents uselessly, as though he had himself no proof of the basis of his boasting, as they did: 3:4 even though I, having confidence 1n the flesh; if anyone else seems to have confidence 1n the flesh, all the more I, “Even if it were good (he says) to think highly of these things, I

am second to none of them on this account.” Then even in detail [234] he speaks of all those things that seemed great to those who lived by the law: 3:5a in circumcision of the eighth day,

He rightly put down the eighth day to show that he was not a convert for whom circumcision was customarily observed later on; rather, he was circumcised even from the beginning and according to the law. 3:5b from the race of Israel,

From whose race all apparently traced their descent, no matter what tribe they belonged to. 3:5c of the tribe of Benjamin, The addition of the tribe, as well, was necessary to show that he was not a convert but traced his origin from that tribe to begin with. Thus, making this still more clearly known, he says: 3:5d a Hebrew from the Hebrew,'®

He did not say “a Jew from the Jews,” for this would have 18 As Swete points out (1:234), the singular appears to be “a slip, possibly of Th.’s own pen.”

338 AD PHILIPPENSES quitatem suae originis confirmauit. deinde et illa quae sunt eius propositi: secundum legem (inquit) Phartsaeus.

illi enim qui in hanc consistebant haeresin cauti interpretes le5 gis esse existimabantur, et illa docere properabant quae in lege habere uidebantur. hinc ostendi poterat: secundum aemulationem persequens ecclesiam.

et quoniam [non] in persecutione habebat perfectam probationem—fieri enim poterat, ut hoc ferocitate sola faceret, simulatione ro lla qua pro aemulatione pietatis id facere uidebatur—adiecit: secundum tustitiam quae in lege est, factus sine querela. bene autem dixit quae in lege est, eo quod non erat possibile sine

querela ad plenum posse aliquem inuenire. omnia uero decurrens et ostendens, quod nihil deerat e1 bonum ex illis quae secundum 15 legem erant: sed quaecunque mihi erant lucra, haec existimo propter Christum detrimenta. lucra quidem dicens, ut ostendat quoniam [non] necessarie tunc agebantur; 20 jadiciens uero ‘illa quae erant,’ 16 7y cic cbatactw tod mots xéod0¢ ad confirmationem dicit quo- éyew thy meet tatta omovdyy. niam lucra habebat illa sollicitudo quae erga illa erat,* nunc uero magis sunt detrimenta in comparatione Christi reputata.

2 unde ad comparationem Christi: sed et existimo omnia detrimenta esse propter supereminentem scientiam Tesu Christi domini met.

bene posuit domini mei quasi ex comparatione cognoscens ipsam differentiam. unde et motus amore dominum suum Deum 30 dixit, ut post maiorum bonorum illi causam existentem. deinde adiecit: propter quem omnia detrimentatus sum et existimo stercora esse.

1 qui(forquae)r || ei(foreius)H 5 existimanturC*Hr || illoC*H 6 ostendit (for ost. poterat)r 8 nonomCHr 1o_ illa qua pro aemulatione

bis H || adicitC r 13 inueniriC (corr.) 14 qui(for quae)H 18 non omC Hr || necessarior 20 sq. Coisl. 204, f. 130 a [Cr. vi. 272, Fr. 139] Oeddwpoc. ual KArog SE Ouotws pyotv’ to Hy, x.7.A. 22 illos (for illa 2°) Cr

23 erantC*Hr 30 causaexistenteC Hr 31 adicit Cr

LETTER TO THE PHILIPPIANS 339 been a novel designation, but a Hebrew from the Hebrews. So he confirmed the antiquity of his origin from the ancient designation. Then, also those things belonging to his chosen way of life: 3:5e according to the law (he says) a Pharisee, For those who took their place in this sect were considered to be careful interpreters of the law and were eager to teach the tenets seen to be in the law. From this he was able to show: [235] 3:6a according to zeal persecuting the church,

And since he did not have complete proof in persecution— for it could have happened that he did this by savagery alone, pretending to do it by zeal for true religion, he added: 3:6b according to the righteousness that 1s in the law, carried out without fault. And he rightly said that is in the law, because it was impossible

to find anyone capable of being entirely without fault. Indeed, running through everything and demonstrating that he lacked no good of those things that are according to the law: 3:7 But whatever gains were mine, these I think losses because of Christ.

Indeed, he says gains to show that they were necessarily produced at that time. TBut by adding that they were, Were, to establish that zeal for

he means to confirm that the these things once had gain. great care for those things used to have gains,* but now they are all the more losses when considered by comparison to Christ. ‘Then, with respect to the comparison with Christ: 3:8a Moreover, I think all things losses because of the surpassingly excellent knowledge of Fesus Chnst, my Lord,

He rightly put down my Lord, inasmuch as he knew the difference itself by the comparison. For this reason, and moved by love, he called God’? his Lord, [236] as the one who had afterward come to be for him the source of greater goods. Then he added: 3:8b because of whom I have suffered the loss of all things, and I think them to be dung,

™9“(od” is clearly an error, and Swete suggests that the copyist may have misread an abbreviation. The text probably read: “he called Jesus his Lord.”

34.0 AD PHILIPPENSES fet quoniam contumeliosa émetoy) EpvBorotov AY tO oxtuidebantur, ut stercora uocaret Pada xadéour ta TOD vduov, WaAK

illa quae legis sunt, uelociter 6&€w¢ émnyayev adiecit:

5 ut Christum lucrifaciam; iva Xovotov xeodnow’ ostendens quoniam compa- Serxvg Ste 7 TapKQecrs Exetvev ratio illorum quae secundum ‘tabdta toradta civar rover.

Christum sunt, ista talia facit uider.* ro qualiter aut quomodo? et inventar in illum habens non meam iustitiam quae ex lege est, sed tllam quae ex fide est Christi, quae ex Deo est tustitia ex fide.

‘cupio (inquit) illam iustitiam adsequi, quae ex Deo est, quam adsequi possumus per illam fidem quae in Christo est; et ideo de15 SpicioO meam iustitiam quae ex lege est, sciens eam et laboriosam esse et inpossibilem ad directionem; facilius enim mihi ex lege peccare est quam dirigi.’ et manifestius faciens, quae sit illaex Deo 1ustitia, quae per illam fidem quae in Christo est adquiritur: in fidem ut cognoscam eum et uirtutem resurrectionis e1us.

20 non dixit ‘resurrectionem’ sed wirtutem resurrectionis. quae est autem resurrectionis eius uirtus? quoniam pro omnibus facta est ut et omnes similem adsequantur resurrectionem. ‘credens enim Christo credo etiam et uirtutem resurrectionis eius cognoscere, hoc est, adsequi resurrectionem; in qua effectus in inmortali et 2s inpassibili natura ab omni peccato liber ero, ultra non indigens legem. nec enim erunt consentanea simul etiam et affectus eius quam erga legem cum labore et sudore uirtutem sum directurus, sed diuina gratia custodibor in bonis, eo quod tunc nec peccare ultra potero.’ 30 et communicationem passionum eius, conformis factus morti e1us, si

1 sq. Coisl. /. c. Qeodmeov. Cr.: “non Theodori sed Chrys. est schol.” 2

uidebantur contumeliosar || uacareC uocareHr 4 adicitCr 7 qui (for quae)r 8 faciuntC Hr g_ adicit (aft. uid.) add C (corr.) 12 effide (for ex f. aft. iustitia) C* 19 resurr—uirt. om C [per homoeotel.| 22 et ut

omn. Hr 24 immortaliar 26 legeC(corr)r || erantC HH || et (bef. aff.) om H 30 communicatione C H: txt r

LETTER TO THE PHILIPPIANS 341 jAnd since it seemed insul- Since it was insulting to call ting to call what had to do with what had to do with law dung, the law dung, he quickly added: quite quickly he continued: 3:8c so that I may gain Christ, 3:8c so that I may gain Christ,

Showing that it was the com- Showing that the compariparison with these things that son with those things makes had to do with Christ that ma-_ these things to be like this. kes those things seem like this.* Of what kind or how? 3:9 and may be found in him, having not my own righteousness that

is from the law, but that which is from faith in Chnist, which is the righteousness from God from faith,

“I desire (he says) to gain that righteousness that is from God, which we are able to gain by faith in Christ. And so I despise my own righteousness that is from the law, knowing that it involves much toil and is impossible to achieve; for it is easier [237] for me to sin on the basis of the law than to be guided by it.” And to make more evident what that righteousness is that is from God and is gained by faith in Christ: 3:9b-10a in fatth*® that I may know him and the power of his resurrection,

He did not say “resurrection” but the power of resurrection. What, then, is the power of his resurrection? That it took place for all, so that all might also gain a like resurrection. “For by believing in Christ I also believe in knowing his resurrection, that 1s, gaining

the resurrection. When I have been brought to be in it, I shall be in an immortal and impassible nature, free from all sin with no further need of the law. For this condition will not accord with the law’s disposition toward virtue, since I am to be guided by it to virtue with toil and sweat.”* Instead, by divine grace I shall be kept in good things because at that time I shall no longer be able to sin. [238] 3:10b-11 and the sharing of his sufferings, made conformable 2°“From faith” and “in faith” both represent the Greek text at the end of verse

g. It seems likely that Theodore understands the phrase to belong to verse 10 and that the copyist has missed the point. 2*'The Latin here is virtually unintelligible. Swete (1:237) paraphrases: “our resurrection-state will not harmonize with the mode of attaining virtue prescribed by the law, which involves toil and labour—things unknown to immortal natures.”

342 AD PHILIPPENSES quomodo occurram in eam resurrectionem quae est ex mortuis.

‘propter hoc (inquit) et communicare passionibus eius cupio, consimilis factus morti e1us, eo quod ad similitudinem eius contemplatione pietatis ab alienis ad mortem pertrahor; spe illa qua s confido particeps fieri eius resurrectionis, quae etiam multa et inmensa repleta est gloria.’ non quia 1am acceperim, aut 1am perfectus sim; persequor autem, si et comprehendam in quo et comprehensus sum a Christo Lesu.

eo quod desursum illi adparuit et de caelo Christus suam illi ro ostendit gloriam. hoc dicit: ‘in illud quod perfectum est necdum constitutio, expecto enim illud adhuc. omnia autem facio enitescens adsequi participationem eorum, in quibus ipse oculis meis perspexi esse Christum, quando me persequentem per suam reuelationem praeueniens in suam me cognitionem conuerterat.’ et in15 sistens illis ipsis: fratres, ego memet ipsum non aestimo comprehendisse; unum tantum, illa quae posteriora sunt obliutscens, illis quae ante sunt coextendor; ad destinatum persequor, ad brauium supernae uocationis Dei in Chnisto Lesu.

20 |‘effectum me ueraciter per- ‘vevevnjoOa, suautov év TH &Anfectum non praenuncio, nec- Ow terAcroTHT. ovx amrogpatvouas,

dum enim in fruitionem con- ovddémw yao év amodndoet TOV sisto illorum quae expectantur; mpocd0xwuevwy xatéoTHWEV. GAD’

tamen sciens illorum magnitu- 6uws cidm@o exetvwv TO ueyeOos,

2, dinem, ueterum omnium nul- tv yey TaAraLdy amavtav oddeva lam facio rationem, ad plenum sotoduat Adyov, meas dé TH UEAAOV-

illa obliuioni tradens; ad futura ta éuavtod Aoyrowoy Extetvwv, Eva uero et quae expectanturmeum oxorov Eyw, 700G bv ApopSy &ravcogitatum extendo, unam ha- ta meattw, dmw>¢ &tw>g KV THYOL30 bens intentionem, ad quam re- wt T&yv TeoxeLevoy Hulv exdfrAwv

spiciens omnia ago ita ut ad- ei¢ thy d&vw xAjow” fva ely THY sequar proposita mihi praemia év totc obpavotc Stavtav, He Ext TH 3 contemplationemr 7 ut(foraut)C 11 constitutus C (corr.) constituto r 14 conueneratC H 16 met. ipsum C* meipsum H-= 20° sq. Coisl. 204, f. 132 b [Cr. vi. 276, Fr. 139] Oe6dmp0¢. tadtyy 5é Thy EENynow Oeddmpo0¢ Od Tpoctetar. BovbActar yao amd TOD “Ta adTA YOapety Buty Evol wév obx dxvypdy,’ du? SAov mept TOD wy Setv welOeoOar tots xata vdwov Civ adrovds [Hutv adtot, Cr. per incur.; cf. Fr.] BovAowévorg melOeaOat’ tottTo yéo Eotw 6 now yeyevjoQan:

éunutoy (sic), %.7.A. 24 tantum (fortamen) H 27 obliuione C*¥r 31-32 adsequor C* H (ass.)r 32 ént vO vt. edd.

LETTER TO THE PHILIPPIANS 343 to his death, 1f somehow I may attain that resurrection that 1s from the dead,

“For this reason (he says) I desire also to share in his sufferings, made like him in his death, because after his likeness I am being

dragged to death by strangers for observing right religion, for that hope by which I am confident I shall become a sharer in his resurrection, which 1s filled also with much and immeasurable glory.”

3:12 not because I have already obtained or already have been made perfect, but I press on tf I also may take hold of it, 1n which I am also taken hold of by Chnist Fesus.

Because he appeared to him from above, and Christ showed him his glory from heaven. This is what he means: “My condition

is not yet in what is perfect, for I am still awaiting that. But I do everything striving to attain a share in those things in which I myself with my own eyes saw Christ existing, when by preventing me through his revelation while I was persecuting he had converted me to knowledge of him.” And dwelling on the same things: 3:13-14 Brothers, I do not think myself that I have taken hold of it, only one thing, forgetting the things that are behind, I am stretched out to those things that are before; I am pressing on to the goal, to the prize of the high calling of God in Christ Jesus.

[239] T“I do not declare that “I donot declare that I myself I have truly been made perfect, have come to be in true perfecfor I am not yet established in tion, for we have not yet been the enjoyment of those things established in the enjoyment of that are awaited. Nevertheless, the things awaited. Neverthesince I know their greatness, I less, since I know their greattake no account of all the old ness, I take no account of all the things, handing them over com- old things, but stretching out pletely to oblivion, but I stretch my own thinking to the things out my thinking to the things to to come, I have one aim. come that are also awaited, ha-

ving a single aim. Looking Looking toit, Ido everything so to it, I do everything so that that I may gain the prizes held I may attain the rewards held out to us for the high calling,” out to me in the high calling,” meaning “dwelling in heaven, meaning “dwelling in heaven,” which all of us are called to to which we are all called so as_ gain.”

344 AD PHILIPPENSES in superna uocatione —ut dicat ‘tuyetv xexAnucba mavtec. ‘caelestem commorationem,’ ad quam ut adsequamur omnes sumus uocati,*

5 unde et regnum dicitur caelorum; resurgentes enim incorrupti et inmortales in caelesti commorare secundum datum nobis promissum speramus. ex comparatione uero uoluit ostendere, quantum legi illa quae nostra sunt praecellere uidentur. et quoniam dixit suum erga ista propositum, docere nititur qualem oporteat de his ro habere sententiam; adiecit etenim exhortationem: quicunque ergo sumus perfecti, hoc sapiamus.

‘itaque qui illud fru1 quod perfectum est concupiscimus, haec debemus sapere, porro abicientes illa omnia quae sunt corporalia, et futuro statui consentanea sentire debemus.’ 15 et si quid aliud sapitis, et hoc uobis Deus reuelabit.

j‘etenim si nescimus futura et nal uy touev axorbG>o ta qualia sint; sed ipsis rebus nobis wéddovta Omota xabéotynxev, GAA’

illa ostendit Deus.’* ETL TOY TeayUaTOV avTa uly

| SetEer 6 Beds.

uerumtamen ad quod occurrimus, eadem constare regula, 1dipsum

20 sapere. {‘interim (inquit) in quibus “téws (pyatv) év ol¢ éouév nal év sumus et in quibus uocati su- ot¢ éxAnOnuev emupevety O—etAouey,

mus, permanere debemus, con- odugavov thy tept adta dtaQeot sentaneum erga illos affectum émderxvduevor xat un e&tot&mevor 2s ostendentes, et non discedentes tig THy wedAdvTwV TEODDdSOXLAS

ab expectatione futurorum, sed xat tod nat éxetva tov ExuTOD secundum illam uitam nostram vOulZenv Biov.’ dirigere debemus.’*

hinc enim praecedentium uerborum est sensus. quidam uero non 30 intendentes sequentiae, quasi apostolo de uirtute disputante, sic illa susceperunt; et quod dixit: zlla quae posteriora sunt obliuiscens,

ad tlla uero quae in ante sunt me extendens, et cetera omnia similiter susceperunt. habent enim se non sic. ab illo enim loco quo 2 commemorationem C*H 10 = adicitenimhancexh.r 13 temporalia (for corp.)7r 16. sq. Coisl. 204, f. 133 a [Cr. vi. 277] &AAog SE prot: ci nat, %.7.A.

17 quanta futura qualia sint C H et (bef. qualia) add C (corr.) r: txt g 19 in

eandem (for ead.) C(corr.) || regulamCH 24 illisC H:txtr 27 uitam om HH 29 enimomr

LETTER TO THE PHILIPPIANS 345 to attain it,* hence it is also called the kingdom of the heavens. For by rising again incorruptible and immortal, we hope to dwell like this in the heavenly place according to the promise given us. And he wanted to show by contrast how much those things that are ours excel the law. And since he spoke of his own purpose in regard to those things, he strives to teach what sort of opinion it is fitting to have about them. And so he added an exhortation: 3:15a Therefore, let those of us who are perfect be of this mind;

“And so those of us who desire to enjoy what is perfect [240] ought to mind these things, throwing far away all that is bodily; and we ought to have a sense of what accords with our future condition.” 3:15b and if you mind anything else, God will reveal also this to you.

t“Even if we do not know Even if we do not know acwhat the things to come are like, curately the things to come the yet God shows them to us bythe way he has established them,

facts themselves.’’* yet God will show them to us in 3:16 Nevertheless, to what we the facts.

have attained, stand fast in the same rule, mind the same thing.

1“For the time being (he “For the time being (he says) says) we ought to persevere in we ought to persevere in our our present condition and cal- present condition and calling, ling, showing an affection in showing an affection in _harharmony with those things; and mony with these things and not not abandoning our expectation abandoning the expectation of of the things to come, we ought the things to come and guiding to guide our life by that expec- one’s own lite by them. tation.”* For from this the preceding discussion takes its meaning. But some people, failing to understand the logical order, as though the apostle were reasoning about virtue, have taken his words this way, when he said forgetting those things that are behind, {241 |

but stretching forward to those things that are before me.** And 72“The things behind” represents posteriora. ‘The interpretation Theodore rejects interprets this to mean what is worse, as opposed to virtue, which lies ahead.

346 AD PHILIPPENSES dixit: haec eadem scribere uobis mihi quidem impigrum, per omnia docet eos eo quod non conueniat obtemperare illis qui secundum legem eos uiuere suadent, sicuti et interpretatione ostendimus. et ostenditur id etiam ex subsequentibus melius; adiecit enim:

5 imitatores mei estote, fratres met.

Thoc est, ‘nolite sub lege avtt tod ‘uh bd vouov Cévrec, uliuere, sicuti nec ego uluo sub GAA’ 6uolwe enol.’ lege.’* et ostendens, quoniam non sui causa ista dicit, sed talem uitae co-

10 nuersationem eosdem habere cupit; unde et adiecit: considerate eos qui sic ambulant sicut habetis formam nostram.

j‘ad plenum (inquit) ad illos ‘vat xa86rov (pyoly) med¢ Tobe respicite, qui sic uiuunt sicut et obtw>o C@vtag apopKte, xaxElvoug

nos; illis obtemperate, et illos utuetobe.’ 1s imitari festinate.’* deinde arguens aduersarios uehementer illis insistit: multi enim ambulant quos frequenter dixt uobis, nunc autem et flens

dico, inimicos crucis Christi. |

sufficiens erat inuitare Philippenses ad odium illorum, siqui20 dem illa quae contraria erant cruci docere temptabant. unde et adiecit: quorum fints perditio.

Tquid enim aliud erit suspi- tL yao Etepov ely &v xal brocari de illis qui repugnant Chri- AaPetv ént tv Evavtioupevwv TO

2g sto et minorare properant ilia Xorot& xatl sdAattobvtwy ta Teel quae erga Christum sunt, sol- adtov ty reel ta voutuwa o7rtovdy ; licitudinem erga legem impendentes?* quorum deus uenter est.

30 t‘hoc manduca, illud noli “TOOE DAVE KAL TOOE UN DAYS” manducare’; et circa studia sua xal mept toto ExvtOvs dayoAoUvTEC

se uertunt, quasi deo cuidam domeo De tH xordta mooceyovtec, uentri suo intendentes, et idip- xat tO evoeBetv év TH tade adTH sum pietatem esse existimant, moocxoulew 4 uh tad TUOEevor. 4 adicitC || adicitenimomr 6. sq. Coisl. 204, f. 133 b [Cr. vi. 278, Fr. 140] 0e63weo0c. AAs pyotv’ avetl tod, x.t.A. g causamC* 10 unde et

omradicitC 13 etomCr 15 imitareC* 18 cruceC* || ergo (bef. Chr.)r 21 adicitCr 23. sq. Coisl. 204, l. c. [Cr. vi 278] &AAos SE Oyo: tt yao, *%.7.A. 26 adta&vcod., Cr. 33 ad ipsum C (corr.)

LETTER TO THE PHILIPPIANS 34.7 all the rest they have taken in a similar way. But this is not so. For from the place where he said (Phil 3:1) to write these same things to you is indeed not troublesome to me, he is teaching them by

everything that it is not right to submit to those trying to persuade

them to live according to the law, as we have demonstrated in our interpretation. And this is demonstrated still better by what follows. For he added: 3:17a Be wmitators of me, my brothers;

t That is, “do not live under Instead of “not living under the law, just as I do not live the law, but like me.” under the law.”* And to demonstrate that he said this not because of himself, but that he wanted them to have such a way of life, he added:

3:17b observe those who walk this way just as you have our example.

t“Look entirely (he says) to “And look entirely (he says) those who live this way, as we to those who live this way and do; submit to them and be quick imitate them.” to imitate them.’* Then, condemning the opponents, he vigorously attacked them: 3:18 For many walk, about whom I have often spoken to you, and now speak of even weeping, as enemies of the cross of Chnist,

It was enough to urge the Philippians to a hatred of them, if indeed they were trying to teach what was contradictory to the

cross. Then he added: , 3:19a whose end 1s destruction,

TFor what else will be su- For what else would there be spected about those who oppose _ to suppose of those who oppose

Christ [242] and are eager to be- Christ and belittle what has to little what has to do with Christ do with him in their zeal for the by spending great care on the law’s ordinances? law ?*

3:19b whose God 1s the belly,

}“Eat this; do not eat that.” “Eat this, and do not eat this.”

They go round about in their And they occupy themselves own pursuits, concentrating on with this, concentrating on the their belly as though it were belly as though it were God, re-

some kind of god, and they garding the practice of true rethink this very thing is true ligion to be in providing it with religion, because they are eager some things or not with other

348 AD PHILIPPENSES quod alia quidem illi offerre, alia minime offerre studeant.* illud etenim quod ultra non secundum uoluntatem Dei fit, obseruantia est pura nihil continens bonitatis; iniquitatem uero perficit

5 euidentem. unde illud et ex abundantia extenuat dicens: et gloria in confusione eorum.

Tmagnum aliquid esse exi- usya (oyolv) voutCovew TO wy stimant, ut alia quidem man- téde gayetv, aA tade” Odx Evvoducentur, alia non manducen- ovdvtec St. xdmo06 yivetar Smte9 av

10 tur,nonconsiderantes quoniam g&ywouy, iv xat doav aloydvovtae omnis esca, quaeque illa fue- tdod tH¢ omovdhe avt&yv TO TEAOG.

rit insumpta, in stercore uertitur, quod et inspicere confundentur; ecce studiorum eorum 15 qui est finis.* et ad plenum eos incusans adiecit: qui terrena sapiunt. ‘nam legitimae obseruationes ad praesentem uitam sunt necesSariae, siue circumcisio sit, siue sacrificium, siue escarum obse20 ruantiae, siue sabbatorum custodiae; omnia autem haec in futuro saeculo otiosa erunt, in quo constituti expectantes 1am secundum formam in illis esse existimamur.’ nostra autem conuersatio in caelis habetur, unde saluatorem expectamus dominum Iesum Christum, qui transfigurabit corpus humilitatis 2s nostrae, ut flat ipsum conforme corpon gloriae eius secundum bonum placitum, ut possit ipse et subicere sibi omnia.

‘nostra autem conuersatio non est terrena, sed caelestis, ubi ire

expectamus, unde et nostras primitias expectamus, ipsum Christum, qui hoc corpus quod nunc humiliatum est sub morte ad in30 mortalitatem transferat, simile illud suo corpori faciens. quia non solum hoc potest facere, sed omnia renouans sibi coniungit; ita ut omnis corruptela soluatur et omnia ad illum inspiciant, quasi principatorem et auctorem incorruptionis sibi existentem.’ nam quod 4 efficit uidentem A perficiteuid.r 5 undeetilludH 6 eorum (aft. gloria) addC 7 sq. Coisl. 204, f.134.a[Cr. vi. 279, Fr. 140] 0e65mp06. &AA0sG 5E° Ob TIDE

usya o., x.7.A. cod.: txtedd. 12 stercoraC (corr.) 13-14 confunduntur C

(corr.) 16 adicitCr 21 eruntetH || in quemconstituit C* H in quem constitutir || expectandoC (corr.) 24 transfigurauitC H 27 celestistis H

|| quo (for ubi)r 30 transferet r

LETTER TO THE PHILIPPIANS 34.9 to provide it some things and _ things. by no means to provide it other things.* And indeed, because this takes place superfluously, not in accord

with God’s will, it is nothing but an observance, involving nothing | to do with moral excellence. Then he belittles this also because of its excess, saying: 3:19¢ and the glory 1s in their shame,

{They think it something They think (he says) 1t great great that some things are ea- not to eat some things but to ten, while others are not eaten, eat others, because they do not because they do not consider consider that whatever they eat that every food, whatever may becomes excrement, which they be consumed, is changed into are ashamed to see. See the end excrement, which they areasha- of their pursuit!

med to look at. See what the

end of their pursuits 1s!* And completely condemning them, he added: [243] 3:19d who mind earthly things. “For the observances of the law are necessary for the present life, whether it be circumcision or sacrifice or observances about foods or the ways to keep the Sabbath. But all these will have no purpose in the age to come, 1n which we are established because we await it and are people existing already by type in those good things.” 3:20-21 But our way of life is held in the heavens, from which we await the Lord Jesus Christ, who will change the form of the body of our humiliation so that it may be conformed to the body of his glory according to good pleasure that he should be able himself also to subject all things to himself.

“But our way of life is not on earth but in heaven, where we expect to go and from which we expect our firstfruits, Christ himself, who will change the form of this body, now humiliated beneath death, to immortality, making it like his own body. In fact,

he is not only able to do this, but by renewing all things he also joins them to himself so that all corruption may be destroyed and all things may look to him as the one who became for them the cause and founder of incorruption.” For when he said in this place

350 AD PHILIPPENSES hoc in loco dixit subicere, non in seruitute illa quae ex necessitate est dicit—non enim hoc in loco propositum est—sed quoniam coniungit sibi per illa beneficia quae illis praebet, ita ut omnia ad illum inspiciant quasi principatorem et auctorem bonorum. tale s est et illud quod ad Corinthios scriptum est: tunc ipse Filius subditus erit; non quia seruiet, sed manet coniunctus illi per se omnia offerens—de suscepto homine ista dicens. deinde firmat exhortationem consolatione: itaque fratres mei carissimt et desiderantissim1, gaudium meum et 10 corona mea, sic state in Domino, carissimt.

hoc est, ‘tali modo conuersamini.’ ostendit in his, quoniam multum eos diligebat et uenerabatur quasi industrios, ‘carissimos et desiderantissimos’ fratres nuncupans eos, et ‘gaudium suum et coronam’ eos esse pronuncians; et omnibus illis adiciens iterauit 15 Carissimt. Euodiam rogo et Syntychen obsecro idipsum sapere in Domino. Teuidens est, quoniam et ip- SHAov Str nal adrar mod¢ AAAY-

sae aduersus alterutram decer- dag catactaCov tel mewtetwv eottabant, contendentes super pri- Covoat, évioetor obcat xal a et20 matum, utpote uirtutibus ador- x0¢ et¢ thy rept THY TOLovTOV Zorda

natae, et ut fieri solet, in huiu- xatarnirrtovoar. smodi contentione prouocabantur.*

unde et nominatim earum memoratus est, secundum multam 2, reuerentiam, ita ut suaderet eis illa quae bona erant, simul ut et quod decebat personis earum redderet. hoc in loco maxime illud possibile est conspicere, quoniam nulla eo in tempore discretio uirorum erat et mulierum, quando similiter contemplatione pietatis adcelerabatur, ubi et ad omnem plebem scribens nominatim me30 morare has non dubitaret, plurimam illis reuerentiam in suis sermonibus adtestans; nihil pertimescens, ne aliquam sibi reprehenI inseruiteH seruitutir 2 estomH 8 consolationem H [et consolationem in sequenti capite r] g_ karissimi, karissimosC H_ || et (bef. gaud.) add C

(corr.) || meum (aft. gaud.) om C: txt Hr 10 karissimi, karissimos C H 12 karissimi, karissimosC H 14 adicensH 15 _ karissimi, karissimos C H 16 Euchodiam, SinticenC SynticenH 17 quo (for quoniam) H alterutrum Calterum H: txtr || sq. Coisl. 204, f. 135 a[Cr. vi. 281, Fr. 140] &AAos 38é myo’ S¥jAov, %.7.A. 24 sed cum (for secundum) C (corr.)r 27 possibile om

H 28 ac (foret)r

LETTER TO THE PHILIPPIANS 351 to subject, he is not referring to a slavery tied to necessity—for in this place that [244] is not set forth—but rather to that fact that he joins all things to himself by the benefits he bestows on them, so that all things may look to him as the cause and founder of good things. What is written to the Corinthians is also like this (1 Cor 15:28): then the Son himself will be subjected, not because he will be

a slave, but the Man remains joined to the Word by offering up all things through himself—speaking this of the assumed Man. Then he strengthens the exhortation with consolation: 4:1 And so, my dearly beloved and most greatly missed brothers, my joy and my crown, stand fast this way, dearly beloved.

That is, “live your lives in such a fashion.” By these words he shows how much he loved them and revered them for their zeal, naming them dearly beloved and most greatly missed brothers and declaring them to be his joy and crown. And to add to all this he repeated dearly beloved. 4:2 I ask Euodia and I beseech Syntyche to have the same mind in the Lord.

TIt is clear that these wo- It is clear that these women men were at enmity with one were at enmity with one anoanother, [245] competing for ther, quarreling about the first first place, since they were ador- place, since they were virtuous ned with virtues and, as usually and, as is likely, fell into a rihappens, were provoked to a_ valry about such things. competition of this kind.* For this reason he mentioned them even by name with much respect, so that he might persuade them of what was good and at the same time might pay due respect to their persons. In this place especially it is possible to see that at that time no distinction was made between men and women when it was a question of urging both alike to the observance of true religion. And here, though he was writing to all the people, he did not hesitate to mention the women by name, testifying very much respect for them by his words and in no way afraid that this would be a cause for blaming him. And itis clear that he was not hesitant even about women for

352 AD PHILIPPENSES sionem ob ipsam causam prouideret. euidens est autem quoniam neque de mulieribus dubitabat, ne quando edoleant, eo quod coram omnibus sint reprehensae. tanta erat commonitio apud illos qui tunc erant, et sic omnia apud illos in caritate fiebant, ut delec5 tarentur potius coram omnibus reprehensae, quae tamen opus habebant ut reprehenderentur; et nemo illa quae fiebant secundum ullam incusabat rationem. etiam rogo et te, coniugalis affectiose, adiuua eas.

quidam beatum Paulum existimauerunt hinc uxorem habuisro seetadillam scribere [et] rogasse, quasi Philippis commorantem; neque ad illud inspicientes, quoniam fdixit affectiose et non ‘affec- +6 yryote [eimev], 6 d&vder wey cotiosa,’ quod uiro quidem apta- wétter, yovaixt dé odxétt. Séov adri potest, mulieri autem nequa- ‘Tovds x&xeivo Ewoyjoat, St: cdTuYyov

15 quam. quos conueniebat etiam ‘ Oeta ypapn ovdauod tov yauw illud cogitare, quoniam ‘coniu- ouvnwuévov Aéyet, AAAA TOV OO THY

galem’ diuina scriptura nulloin adthy mlotw. loco illum qui nuptiis sociatus est dicit, sed illum qui sub ea20 dem fide est.* nam et Dominus zugum uocat illam conuersationem quae sub lege est; tollite (inquit) zugum meum, quoniam suaue est. uidetur ergo ad

aliquem scribere affectu et fide illis coniunctum, quem et hortatur ut ad concordiam eas suo reducat studio (de qua pace disputat 25 illis), et consilia illis tribuat bona et omnia agat summa cum diligentia, ita ut ad unanimitatem illas faciat recurrere. et ostendens quoniam dignae sunt multae diligentiae: quae in euangelio simul mecum decertauerunt.

euidens est quoniam alicubi iter ei1us secutae sunt, et mini-

I etiam(forautem)r 2 ad(forde)C* || dubitabitC* || haedoleantr 4 tunt (for tunc) C* 8 eosCH to scribere rogasse C scr. rogasset H scribens

rogasser 18 nuptisC Hr 23 affectum CH affectusr 25 tribuit, agit C

(corr.) || cums. d.r 26 illa C*

LETTER TO THE PHILIPPIANS 353 fear they would be aggrieved because they were rebuked publicly before all. So great was admonition among the people of that time

and so in love did everything take place among them, that they gladly preferred to be rebuked publicly before all even when they did something for which they deserved rebuke, and no one found fault with what took place for any reason. 4:3a Indeed, I ask also you, affectionate yokefellow, help them,

Because of this some people have thought that blessed Paul had a wife, [246] and was writing his request to her as if she were dwelling in Philippi. But they have paid no attention to the fact that the said affectionate in the ma- He said affectionate in the masculine and not the feminine sculine gender, which applies to

gender, so that the word can a man but not at all to a wobe applied to a man but by man. They ought to recognize no means to a woman. And. also this, that divine scripture it would have been suitable nowhere uses the word “yokefor them to recognize that di- fellow” as applied to marriage vine scripture nowhere uses the but to refer to someone under word “yokefellow” to refer to the same faith. someone joined in marriage but to the person who is under the same faith.* Moreover, the Lord calls that way of life that is under the law”3 a yoke (Matt 11:29-30): take up (he says) my yoke, since it is pleasant.

Therefore, Paul seems to be writing to some man joined to those women by affection and faith, and he urges him to bring them back to concord by his own zeal in reasoning with them about peace, to give them good advice, and to do everything with the greatest diligence so that he may hasten their return to being of one mind. And showing that the women are worthy of much careful attention: 4:3b these women who have contended in the gospel together with me,

[247] It is clear that the women followed his path somewhere else, and they ministered to him by fulfilling the teaching of right religion. And so that he might not seem to be speaking of a mere *3,Sub lege, which must either be a mistake or a reference to the law of the gospel. Cf. “the law of faith” in Rom 3:27.

354 AD PHILIPPENSES strauerunt e1 implenti doctrinam pietatis. et ut ne uideatur puram quandam dicere decertationem: cum Clemente et ceteris cooperariis mets, quorum nomina sunt in libro uitae.

5 hoc est, “similiter sicut illi conlaborauerunt mihi ad doctrinam pietatis.’ euidens est enim hinc etiam illud quoniam quando dicit ad Corinthios: numquid non habemus potestatem sororem mulierem circumducere? non quia numquam circumduxerit dicit, sed quia non semper; quod et cautius nobis notatum est et ostensum est in 10 €Xpositione ipsius epistolae. et iterum orat pro illis: gaudete in Domino semper; et iterum duo, gaudete.

hoc est, ‘semper uobis talia adsint a Deo, pro quibus gaudio possitis impleri.’ deinde et ad exhortationem uertitur, quae inaptari poterat ill1 exhortationi quae humilitati fuerat facta: 15 modestia uestra nota fiat omnibus hominibus. ‘sicut et uos uolo esse modestos, ita ut omnes super uestram modestiam de uobis gratulentur.’ et quoniam modestia frequenter solet noceri adiecit: Dominus prope est; nihil solliciti sitis.

20 ‘licet nociuitatem sustinetis, nolite solliciti esse; prope est Deus, qui uobis nocitis ferat auxilium, qui et potens est eos qui nocent uos punire.’ quid ergo conuenit facere eos nocitos? sed 1n omni ovatione et postulatione cum gratiarum actione postulationes uestrae innotescant ad Deum.

25 ‘tantum uos per omnia gratias agite Deo, postulantes ab eo tristitiae solutionem quae est huius rei merces.’ et pax Det quae supereminet omnem intellectum custodiat corda

‘Deum.’ ,

uestra et sensus uestros in Chnisto Lesu.

hoc est, ‘ipse uobis praestet perfectam pacem qui ab omnibus 30 plus potest.” nam pacem Dei supereminere dixit omnia, ut dicat

1 impletaeH 7 numquamH || sororemomr 12 assintH 13 quem aptari C* quae apt. C (corr.) 14 humilitater 17 modestis (for modestia) C

(corr.) modesti, solentr 18 adicitCr 20. sustineatisr 21 indigentibus (for nocitis)r 22 quibusnocetur (for nocitos]r 25-26 tantum—merces om r

LETTER TO THE PHILIPPIANS 355 contending:** 4:3c with Clement and the rest of my fellow workers, whose names are in the book of life.

That is, “in the same way, just as those who worked with me in teaching true religion.” For it is clear from this also what he means when he writes to the Corinthians (1 Cor 9:5): do we not have authority to lead around a sister wife? He does not say that he had never led one around but that he had not always done so. We have also pointed this out more carefully in our commentary on that letter. And again he prays for them: 4:4 Rejoice in the Lord always, and again I say, rejoice.

That is, “may such things be always present to you from God

for which you can be filled with joy.” ‘Then he turns to an exhortation that could have been applied to the exhortation to humility he had made (Phil 2:2—11): 4:5a Let your gentleness be made known to all people. “As, indeed, I also want you to be gentle so that everyone may be glad because of you for your gentleness.” And because gentleness

usually often suffers harm, he added: 4:5b-6a The Lord 1s near. Be anxious for nothing,

“Granted that you suffer harm, do not be anxious. God is near and will bring you help when you are harmed, and he has power to punish those who harm you.” Therefore, what should those who are harmed do? [248] 4:6b but in everything by prayer and supplication with thanksgiving make your supplications*> known to God.

“Only give God thanks by everything, supplicating him for a loosing of sorrow, which is the reward for doing this.” 4:7 And may?® the peace of God that surpasses all understanding keep your hearts and your thoughts in Chnist Fesus. That is, “may he himself bestow upon you perfect peace, which

is more powerful than all things.” For he said that the peace of God surpasses all things so as to mean “God.” 4:8—9 For the rest, brothers, whatever things are true, whatever are *4'T hat is, to show that the women “contended” not only by witnessing but also by teaching. 75 Postulatione ... postulationes, an unusual translation of dehoe. ... aithuata.

2° Custodiat. See Swete’s note (1:248): “The error custodiat runs through nearly all the Latin authorities, and strangely enough finds an apparent support in the comments of the Gk. expositors.”

356 AD PHILIPPENSES de cetero, fratres, quaecunque sunt uera, quaecunque pudica, quaecunque iusta, quaecunque casta, quaecunque dilectionis, quaecunque bonae opinionis, st qua uirtus, et si qua laus, haec cogitate; quae et dtdicistis et accepistis, et audistis et uidistis in me, haec agite, et Deus 5s pacts erit uobiscum.

‘ueritatis (inquit) diligentiam adhibete, pudicitiae, iustitiae, castitatis;’ ut dicat: ‘abstinete uos a prauis negotiis (sicuti et alibi dixit: zn omnibus uos comprobastts castos esse in negotio), ut ageretis illa

quae omnibus placent;’ hoc est, illa quae ab omnibus cognoscunro turesse bona. ‘nam et apud omnes similis est bonorum confessio, ex quibus operibus bona uos opinio subsequi poterit. quaecunque sunt uirtutum opera, quaecunque laudem uobis ab omnibus prouidere possunt, hoc uidentes in nobis, hoc docti a nobis, haec agite, et habebitis semper Deum uobiscum profundam uobis suam 15 pacem praebentem.’ consummans uero omnia illa quae exhortationis fuerunt, scribit ultra de his quae missa fuerant sibi ab illis: gauisus sum autem in Domino magnifice, quoniam tandem aliquando refloruistis, ut pro me saperetis; in quo et sapiebatis, tempus uero non habuistis.

20 bene quia dixit 1n Domino, ut non uideretur ob pecuniam directam sibi laetari, sed ob propositum illorum qui miserunt. dicit enim quoniam ‘laetatus sum pro quibus pertinuit uobis de me; sciebam etenim quoniam et dudum uobis pertinebat, tempus uero non habebatis, ut faceretis illud quod uolebatis.” nam

2s quod dixit, tempus non habui- +76 Hxapsiobe onoly avtt tod stts, hoc dicit: ‘hoc prohibiti “éxwAvecbe xat odx elyete toto estis, tempus non habentes ut mothoat Smee eBovdAcobe.’

faceretis quod uolebatis.’* et caute confirmans eos, ut ne existimarent eum propter datas pe30 cunias haec dicere: non quia secundum minorationem dico, ego enim didici in quibus sum sufficient esse; scio et humiliant, scio et abundare, omnia et in om-

nibus imbutus sum, et saturart, et esurtre, et abundare, et minorart.

7 ibiforalibiCH 8 cogeretis(forag.)H 13 prouideriH || inuobis(fora nobis) C H:txtr 18 permeC 21 obomC*Hr 23 et(bef. dudum)omr || pert. uobis H 24-30 nam quod dixit—haec dicere omr 25 sq. Coisl. 204, f. 136 b [Cr. vi. 285, Fr. 140] Oeddmp0c. KAAOG SE" th HuoupetoOe Qyoly avett tod,

%.7.A. 26 prohibuistisH 29 utmeC*utineC (corr) 33 abundari C* H

LETTER TO THE PHILIPPIANS 357 honorable, whatever are just, whatever are pure, whatever belongs to love, whatever to good reputation, if there is any virtue and if any pratse, think about these things. The things you have both learned and received, both heard and seen in me, these things do, and the God of peace will be with you.

“Hold fast (he says) to the diligent care of truth, of what is honorable, of justice, of purity,” meaning, “keep yourselves away from perverse matters—as he said elsewhere (2 Cor 7:11): in all things you have proved yourselves pure in the matter—so that you may do those things pleasing to all,” that 1s, what all know to be good. “For among all people there is a like acknowledgement of

the things that are good; by doing them a good reputation may be capable of following you. [249] Whatever are the deeds of virtues, whatever can bring you praise from all people when they see this in us—do these things, taught by us, and you will always have with you God, who bestows on you his own deep peace.” Then, completing everything that had to do with his exhortation, he writes further about what they had sent him: 4:10 And I rejoiced in the Lord greatly that at long last you have blossomed again, so that you mind about me, and you were minding, but you did not have the opportunity.

He rightly said zn the Lord so that he might not seem glad because of the money sent to him, but because of the intent of those who sent it. For he says “I was glad for the fact that you were concerned about me, for I know that this was from long ago your concern, but you did not have the opportunity to do what you wished.” {For by saying you did not have you did not have the opportunity the opportunity he means, “you instead of “you were prevented

were prevented, since you did and were not able to do what not have the opportunity to do you wished.” what you wished.*

And carefully strengthening them so that they would not think that he was saying these things because of the money given:

, 4:11-12 Not that I am speaking with respect to being in need, for I have learned to be self-sufficient in what conditions I am. I know : also how to be humiliated; I know also how to abound. I have been introduced to all things and 1n all ways, both to be filled to repletion and to suffer hunger, both to abound and to be in need.

[250] “I am saying this (he says) not because I am bearing a

358 AD PHILIPPENSES ‘hoc dico (inquit) non quia inopiam fero grauiter; in consuetudinem enim me ipsum constitui, ut sufficiens sim illis quae inueniuntur in praesenti.’ et quoniam nulla ex parte conturbatur ex illis quae sibi accidebant, suscipiebat uero et illa quae requiei erant s etilla quae tristitiae prudenti ac sobrio intellectu; et in duris quidem rebus consueuerat non illa ferre grauiter, in prosperis uero non laxari deliciis, sed disponere illa quae erga se erant per omnia conuenienter. et ut ne uideatur magna de se sapere haec dicens: omnia praeualeo in eo qui me confortat, Christo.

10 ‘ipse (inquit) est qui praestat mihi sic posse, ut et requiem conuenienti arbitrio abutar et tristitias forti animo feram.’ et ut ne aestimetur contempnere illa quae ab illis missa fuerant, tale habens institutum, adiecit: uerumtamen bene fecistis communicantes tribulation meae.

15 ‘uos quidem omni laude estis digni, pro quibus communicastis tribulationibus meis, mittentes sumptus subleuantes necessitatem meam; ex quibus necesse est, ut et mercedis uobis adsit communio.’

scitis et uos, Philippenses, quoniam in principio euangeli, quando 20 exll a Macedonia, nulla mtht ecclesia communicauitt in ratione dati et acceptt, nist uos soli; quoniam et Thessalonicae et semel et bis ad usus meos misistis.

deinde dicit quoniam ‘et quando inprimis uobis praedicaui pie-

tatem cum ceteris Macedonibus, et exinde sum egressus, neque 2s dedit mihi quis alter, neque suscepi ab altero, nisi a uobis solis; etenim et Thessalonicae commoranti mihi et semel et bis illa quae ad usus necessabantur misistis.’ nam quod dixit communicastis in rationem dati et accept, hoc dicit, non quia aliqua quidem ipse dedit, alia uero illi, sed quod illi quidem dederunt, ipse uero acceperit. 30 ‘COMmunionem dati et accepti’ hoc dixit, eo quod illi quidem dederunt, ipse uero accepit. et iterum ostendens, quoniam non pro illis quae data sibi fuerunt ista dicit:

1 haecChaecing. (omdico)r 5 in(bef. duris)omH 7 diuitisH || his ponere (for disp.) C* Hr 10 estomH 12 talemCH 13 «adicitCr 15

estisomr 17 mercedesr || assitH 21 nisisoliuosH 25 quisaltem (for quis alter) C* quis saltem C (corr.)r 27 necessaria habebantur C (corr.)

necesse habebantur 7 || missistis C (corr.) || numquid (for nam quod) r 29 acciperit C* acciperet r

LETTER TO THE PHILIPPIANS 359 heavy load of poverty, for I have put myself in the habit of being self-sufficient in whatever circumstances are encountered in the present.” And he was in no way disturbed by what happened to him, but he accepted what had to do with rest from toil and what had to do with misfortune with a wise and sober mind. Indeed, in harsh circumstances he had the habit of not bearing them heavily, but in favorable ones, the habit of not being slackened by luxuries. Rather, in everything his habit was to manage what happened to

him in a proper way. And so that he would not seem to think highly of himself because of this, he says: 4:13 I prevail over all things in the one who strengthens me, Christ.

“He it is (he says) who bestows on me in this way the ability

to employ rest from toil with a right judgment and to bear misfortunes with a strong mind.” And so that he might not be thought to despise what they had sent him because he had this habit, he added: 4:14 Nevertheless, you have done well by sharing in my affliction.

“Indeed, you are worthy of all praise for what you have shared with me in my afflictions, by sending expenses to relieve my needs, because of which it is necessary that a share in the reward should also be yours.” | 4:15-16 And you also know, Philippians, that in the beginning of the gospel, when I left Macedonia, there was no church that shared with me in the account of giving and receiving except you alone, since you sent also to Thessalonica both once and twice for my needs.

Then he says, “and when I first preached true religion to you with the other Macedonians and left from there, neither did anyone else give anything to me, nor did I receive anything from anyone else, except from you alone. And indeed, when I was dwelling in Thessalonica, both once and twice [251] you sent me what was necessary for my needs.” For when he said you shared in the account of giving and receiving, he means not that he himself gave some things and they gave others but that they gave while he received.”” He said “sharing in giving and receiving” because they gave, but he received. And again, to show that he is not saying this because of what they have given:

77 Apparently Theodore rejects the idea that what Paul gave was spiritual and what the Philippians gave was material support.

360 AD PHILIPPENSES non quia requiro datum, sed requiro fructum, qui abundat in rationem uestram.

‘hoc dico (inquit) non propter illa quae data sunt, sed institutum uestrum conlaudo, cuius euidentes sunt et fructus. dantes 5 enim multam uobis mercedum retributionem prouidistis.’ deinde adiecit: habeo autem omnia et abundo, repletus sum, suscipiens ab Epaphrodito quae a uobis missa sunt, odorem suavitatis, sacrificium acceptabile, bene placens Deo.

10 ‘quoniam omnia recepi quae a uobis missa sunt; magis autem et ampliora suscepi, quae per Epaphroditum a uobis fuerant missa.’ ostendens quoniam et multas illis refert gratias pro quibus dederunt, propositum illorum plus praehonorans quam illa quae missa sunt. orat autem pro illis, ut sacrificium boni odoris illa ipsa ante rs Deum adpareant, quorum recepit quidem propositum, retribuit uero eis illam quae a se erat gratiam: Deus autem meus repleat omnem necessitatem uestram secundum diuitias suas in gloria in Chnisto Iesu.

orat pro illis, ut et secundum praesentem uitam omnis illorum 20 necessitas a Deo impleatur, nullam minorationem hisdem sustinentibus. Deo autem et patn nostro gloria in saecula saeculorum. amen. quoniam pro omnibus Deo et Patri gloriam referre dignum est. salutate omnem sanctum in Chnisto Iesu. salutant [uos qui mecum 2, sunt fratres. salutant| uos omnes sanctt, maxime autem qui ex Caesaris domo sunt.

salutat quidem omnem sanctum apud illos; salutat etiam eos et ab illis fratribus qui secum sunt, et ab omnibus qui Romac sanctis, ut dicat ‘fidelibus;’ et [ab illis qui] sunt de Caesaris domo; erant

30 enim qui exinde crediderant. et super omnibus adiecit sibi consuetum finem epistolis inponens: gratia domin Iesu Chnisti cum omnibus uobis.

5 mercede C* mercedis C (corr.) mercedem Hr _ || et (aft. mercedem) addr

6 adicitC 11 ab Ephafroditum a uobis missa fuerant H 13 praehonoras

C* 15 recipitr 20 tsdemr 22 etomr 24 uos—salutant omC H: txtr 28 sunt (aft. Romae)addr 29 abillisquiomC Hr 30 adicitCr 30-31 cum sibi suetum C* H

LETTER TO THE PHILIPPIANS 361 4:17 Not that I seek the gift, but I seek the fruit that abounds to your account. “T am saying this (he says) not because of the things that were given, but I praise your habit of which they are the evidence and the fruit. For by giving you have provided yourselves with much recompense in reward.” Then he added: 4:18 And I have everything, and I abound. I have been filled, accepting from Epaphroditus the things that have been sent by you, a smell of sweet savor, an acceptable sacrifice, well-pleasing to God.

“Since I have received all that you sent, I have rather accepted as even more than enough what you sent by Epaphroditus.” He is showing that he sends them much thanks for what they have given, while giving greater honor to their intention than to what was sent. And he prays for them that those very gifts may appear before God as a sacrifice of sweet odor. He has, indeed, received their intention, and he has paid his thanks to them: 4:19 And may?® God fill up every need of yours according to his riches in glory in Christ Jesus.

He prays for them that even 1n the present life every need of theirs [252] will be fulfilled by God without their suffering any lack.

4:20 And to God our Father be glory to the ages of ages. Amen. Since it is right to render glory to God the Father for all things. 4:21-22 Greet every saint in Chnst Fesus. The brothers who are with me greet you. All the saints greet you, and especially those who are of Caesar’s household. He greets every saint among them, and he sends them greetings

also from those brothers who are with him and from all the saints

at Rome, meaning “the faithful,” and from those who are of Caesar’s household. For there were some there who had believed. And he added to everything what he was accustomed to put down as the conclusion of his letters: 4:23 The grace of the Lord Jesus Christ be with all of you.

. 28 Repleat, the subjunctive replacing the future of the Greek.

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD COLOSSENSES ARGUMENTUM™* , SCRIBIT Colossensibus beatus Paulus sicut scripsit Ephesiis quos antequam scriberet non uiderat. ostendit autem hoc ipse in suis scriptis, quando quidem dicens: audientes fidem uestram in Christo et caritatem quam habetis in omnes sanctos; quando uero s scribit: wolo autem uos scire, quale certamen habeam pro uobis et his gquiin Laodicia sunt et quotquot non uiderunt faciem meam in carne.

est autem argumentum epistolae tale. consuetudo illi est, ubicunque uel ad quoscunque scribit quos ante non uiderat, illa quae secundum Christum sunt extollere, et ostendere illorum magnituro dinem quae per eum directa sunt; eo quod nec possibile erat aliter magnum quid et utile ostendi illis, qui illam sectantur fidem quae in eum est. hoc uero 1n loco non solum secundum hunc modum necessariam sibi hanc esse perspiciebat rationem, sed propter illos qui ex circumcisione erant, qui omni in loco peragrantes illos qui 15 €xX gentibus crediderunt persuadere properabant ut cum illa fide quam in Christo habent etiam legis custodirent decreta; quia ergo et ad Colossenses uenerant et paulo minus aliquibus eorum suaserunt ut legitimis inseruirent decretis. nam dum ostendit illorum eminentiam quae a Christo directa sunt, infirmam utique osten20 debat esse legem, superfluam simul et uanam eius diligentiam et custodiam esse ostendens. utraque ergo ex causa ita scribit, una quod apta illi esse poterant talia inprimis scribenti, altera quod 1l-

4 quandoquidem uero C (corr.) 6 laetitia (for laodicia)C H 10 quipere.

directisuntC Hr 15 et(forut)C*r 22 poteratr

THEODORE OF MOPSUESTIA ON BLESSED PAUL'S LETTER TO THE COLOSSIANS THE SETTING

[253] Blessed Paul writes to the Colossians, just as he wrote to the Ephesians, as to people whom he had not seen before writing.

And he shows this himself in the letter when he says (Col 1:4), hearing of your faith in Christ and of the love you have for all the saints, and when he writes (Col 2:1), and I want you to know what kind of contest I have for you and for those who are in Laodicea and as many as have not seen my face in the flesh." Now such 1s the setting of the letter. It is his habit [254] whenever he writes to any people he had not previously seen to praise what has to do with Christ and to show the greatness of his dispensations, because it was not possible in any other way that what is great and beneficial could be shown to those who follow faith in Christ. But in this place he recognized that this reason was necessary for him not only in this way but also because of those from the circumcision who, wandering about everywhere, were eager to persuade Gentile believers also to keep the commandments of the law together with their faith in Christ. This, then, was because they had come also to the Colossians and all but persuaded some of them to become slaves of the law’s commandments. For while he showed the superior excellence of Christ’s dispensations, he was also certainly showing that the law was invalid, demonstrating

that diligence in keeping it was at the same time useless and vain. Thus, he writes this way for two reasons: one because his words could be suitable for him when he was writing to them for ‘The second citation differs somewhat from the translation of the verse in the commentary proper.

364 AD COLOSSENSES lorum causa qui erant ex circumcisione extollere illa properabat quae sunt secundum Christum, sicut et conueniens erat, magnitudinem eorum quae sunt gesta explicans. deinde et post hoc euidenter exhortatur ut non suadeantur ab illis qui talia eos docere 5 pertemptant, omni ex parte pronuntians quod non sit illis ultra necessaria legis custodia; et post hoc ad exhortationem egressus super multis et necessariis rebus omnibus illis loquitur. inchoabimus uero in subsequentibus eam facere narrationem, quae per partes esse uidetur; eo quod illa quae ad argumentum epistolae pertinero bant, in his sufficienter patefacta sunt. Paulus apostolus Christi Iesu per uoluntatem Dei, et Timotheus Frater, his qui sunt Colossenses sanctis et fidelibus fratribus in Christo Tesu; gratia uobts et pax a Deo patre nostro.

hanc consuetam epistolae praescriptionem faciens incipit hoc 15 modo: gratias agimus Deo patri domini nostri Tesu Christi, semper pro uobis orantes, audientes fidem uestram in Christo Iesu et caritatem quam habetis in omnes sanctos.

sic et illam epistolam quam ad Romanos scripsit a gratiarum 20 actione inchoauit scribere eis. adicit autem in hac pro uobis orantes, ostendens quoniam non pro quibus crediderunt tantum gratias agit, sed et pro residuo tempore orat. quae est autem oratio eius? propter spem quae reposita est uobis in caelis.

‘ita ut adsequi possitis caelestia bona, quorum custoditur uo2; bis spes firma, si tamen illa quae a uobis sunt concurrerunt.’ et ostendens quoniam non aliud quid dicit praeterquam illam quam cognouerunt: quam ante audistis in uerbo ueritatis euangeli, quod uenit in uobis.

‘dico autem ista quae cognouistis cum ueritate euangelii susci-

30 pientes doctrinam.’ et ad maiorem exhortationem eorum ostendens quoniam non soli illi ista praeter ceteros cognouerunt homines; alioquin et magis eos continere in fide poterat, quod illa pietas quae ab omnibus 1n commune tenetur etiam ab his teneatur: sicut in omni mundo.

4 nonomr || suadanturC*Hsuadenturr 5 _ praeceptant (for pertempt.) r

g uidenturC*Hr || quaeomH 14 consuetaer || ep.omH 19 in

illa epistola C (corr.) 21 nonomH 27 agnoueruntH 28 qui (for quod) CH 30 etomr 33 > incommuni C (corr.)

LETTER TO THE COLOSSIANS 365 the first time, and the other because it was on account of those from the circumcision that he was eager to praise what had to do with Christ, expounding the greatness of his mighty deeds as was right. And after this he then quite clearly exhorts them not to be persuaded by those trying to teach them such things, proclaiming in every respect that it is no longer necessary for them to keep the law. And after this, leaving behind his exhortation, he speaks to them about many things and all of them necessary. Now in what follows we shall enter upon an orderly account of what appears in the different sections, because what would attach to the setting of the letter is sufficiently disclosed in them. [255] 1:1-2 Paul, an apostle of Chnst Jesus by the will of God, and Timothy the brother, to those saints who are Colossians and to the faithful brothers in Chnist Jesus; grace to you and peace from God our

Father.

Making this customary salutation of the letter, he begins this way:

1:3-4 We give thanks to God the Father of our Lord Jesus Christ, always praying for you, hearing of your faith in Christ and of the love you have for all the saints, He began writing to them with a thanksgiving, the same way he

wrote the letter to the Romans. And he adds to it praying for you, showing that he not only gives thanks because they have believed but also prays for the time that still lies ahead. What, then, is his prayer? 1:5a for the hope that is laid up for you in the heavens,

“So that you may be able to attain the heavenly goods by which your hope is kept steadfast, if indeed your contribution harmonizes with them.” And to show that what he says is no different from what they have known: 1:5b-6a which you have heard before in the word of the truth of the gospel, which came to you,

[256] “And I am saying what you have known, because you received teaching with the truth of the gospel.” And to strengthen the exhortation he shows that they are not the only ones, set apart from other people, who have known these things. And besides, the fact that the true religion held in common by all was also held by them was capable of holding them together all the more in faith: 1:6b as in all the world,

366 AD COLOSSENSES et rei magnitudinem ostendens: et est fructificans et crescens.

‘non solum (inquit) cognitum est illis qui in omni sunt orbe, sed

et augmentum suscipit per singulos dies.’ deinde ut ne uideatur 5 euangeli quidem cognitio communis illis esse cum omnibus, sicut dixit ‘in omnibus’—ne ergo illi aestimarent, quod euangelium non et augmentum apud omnes consequitur, adicit: sicutt et in uobis ex qua die audistis et cognouistis gratiam Dei in ueritate.

10 ‘cognouistis (inquit) uos pietatem, sicut et omnes; augmentum etiam suscipit omni in loco per singulos dies, sicut et apud uos. sic omni in loco euangelium uim suam obtinet, et augmentum per singulos accipit dies, et apud uos et apud omnes qui sunt in orbe

terrarum. hoc autem sufficiens erat hos et adhortari et suadere rs utin fide manerent, si tamen cum consensu omnes haec uera esse cognouissent. deinde indicat et a quo sint docti: sicut didicistis ab Epaphra carissimo conseruo nostro, qui est fidelis pro uobis mimster Christi; quit et nunciauit nobis uestram caritatem in

Spiritu.

20 euidenter enim in hisce ostendit quoniam ab Epaphra euangelium susceperunt, quem et iusta ratione laudauit, uenerabilem 1llis exhibens, quem etiam commendauit illis, eo quod nota sibi fecisset illa quae de illis erant; sciens quoniam necessarium quidem et utile est ad plenum, ut uenerabilis et desiderabilis sit discipulis 2, magister. maxime autem erga hunc aptissime illud fecisse uidetur, ita ut doceat eos cum multo affectu persistere in eius doctrina. in his et sequestrata lege tradiderat illis euangelium. itaque non laudasset eius doctrinam, si non hoc modo fuisset effecta; qui enim fieri poterat ut is qui docebat illa non deberet custodire? deinde

2 etomC* HA quae (bef. est) add C (corr.): txtr 4 euangelium (for augm.) r

|| suscepitC r 6 cumomn. (forinomn.) CH: txtr 7 ad (foret)r 11 suscepit Cr 15 esseom H_ 18 _ uobis (for nobis) C* 24 uenerabis et diserabilis (sic) H 26 deceatr 27 eo quod (foret) C (corr.) 28 non (bef. fuisset) add H_ || affectar || quibus (for quienim) H quor 29 debere

CHr

LETTER TO THE COLOSSIANS 367 And to show the greatness of the matter: 1:6c and it 1s bearing fruit and growing,

“Not only (he says) is it known to those in the whole round world, but it also receives increase day by day.” ‘Then, so that it might not seem that while the knowledge of the gospel 1s common

to them with all—as he said “in all”—the gospel but not its increase is following for all.” Lest they should think that, he adds: 1:6d just as also in you from the day you heard and knew the grace of God 1n truth,

[257] “You have known (he says) true religion, just as all have. It also receives increase everywhere day by day, just as also among

you. Thus, everywhere the gospel gains its power and receives increase day by day, both among you and among all who are 1n the inhabited round world.” And this was enough both to exhort and to persuade them to persevere in faith, if indeed all with acommon mind should know these things to be true. ‘Then he points out also the one by whom they were taught:

1:7-8 as you have learned from Epaphras, our dearly beloved fellow servant, who is a faithful minister of Christ on your behalf, who has also brought word to us of your love in the Spirit.

For by these words he showed clearly that they received the gospel from Epaphras, whom he also praised with just reason, presenting him as worthy of their respect, and about whom he gave them a favorable report because he had made their circumstances known to him. He knew that it is necessary and entirely beneficial

that a teacher should be respected and longed for by disciples. And he seems especially to have composed this with the greatest appropriateness regarding Epaphras, so that he might teach them to persevere in his teaching with much affection. In his teaching Epaphras had handed over to them the gospel, with the law excluded. And so Paul would not have praised his teaching if it had not been done in this way. For how could it have happened that the one who taught them the gospel should have been obliged to praise the keeping of the law? Then, picking up again what he *Swete (1:256) interprets this difficult sentence as follows: “Th. says: “The

Apostle had stated that the Gospel (1) had reached the Colossians as it had reached the rest of the world; and (2) was continually yielding fruit and making increase. T’o the latter statement he immediately adds, xaOacg xat év duty, to prevent the inference that whilst the knowledge of the Gospel was shared by all nations alike, its fruitfulness was confined to the Colossians.” |

368 AD COLOSSENSES quod dixit semper pro uobis orantes, et cetera, resumens dicit: pro quo nos ex qua die audiuimus non cessamus pro uobis orantes et postulantes, ut impleamini cognitione uoluntatis etus in omni sapientia

et intellectu spiritali; ambulare uos digne Deo ad omne bonum placis tum,inommni opere bono fructificantes et crescentes in cognitione Dei, in omni uirtute confortati secundum potentiam gloriae eius in omnem patientiam et longanimitatem cum gaudio.

per omnia optasse illis bona uidetur, sub specie orationis edocens eos illa quae eis conueniebant. dicit autem quoniam ‘ex quo 1o illa quae de uobis sunt audiuimus, sine dilatione oramus ita ut omni sensu spiritali repleti cognoscere possitis Dei uoluntatem, digne ei conuersantes et per omnia placere ei properantes; ita ut boni actus multiplicentur in uobis per singulos dies cum et Dei cognitione, qui poterit uos secundum suam potentiam respicientes 15 ad se sua replere patientia, ita ut possitis ferre patienter uniuersa illa quae tristitiae sunt; ita ut gaudium habeatis in illis, propter 1illam mercedem quae uobis in futuro saeculo pro his est retribuenda.’ hoc quidem, ut dixi, optasse se eis dixit; et in eo dum dicit illa quae orationis sunt, docet eos diligentiam conuenientium adhibe20 re. Sumens uero et gratiarum actionem quam pro eis impleuerat, initium sumit doctrinae, sicut in Ephesiorum fecit epistola, ubi sub specie gratiarum actionis illa quae sunt dogmatum eos uisus est instruxisse; propter quod dicit: gratias agentes Patri, qui dignos uos habutt in partem sortis sanc2, torumin lumine. ‘haec (inquit) postulamus ante omnia, gratias agentes Deo pro uobis, quoniam dignos uos per suam cognitionem sanctorum collegio esse pronuntiauit, cum essetis alieni a pietate et idolorum eratis sectatores.’ nam quod dixit im lumine, ut dicat ‘per suam co30 gnitionem;’ et quod dixit gui dignos uos habuit, hoc est, ‘dignos esse pronuntiauit.’ et quod illud est lucrum? ut sanctorum iungantur collegio. qui eripuit nos de potestate tenebrarum et transtulit in regnum filit caritatis suae.

3 agnitioneH 7 pacientiaH 10 orabamusy || itautetC(corr.) utr 13 et (aft. cum) om C (corr.)r 18 ei(foreis)C*Hr 19-20 adhibere conu. H 21 epistolam C* 26 agensC H:txtr 27 agnitionemH 33° uosC (corr) || trantulit (sic) C*

LETTER TO THE COLOSSIANS 369 had said (Col 1:3), always praying for you and the rest, he says: [258] 1:9-11 Because of this we, from the day we heard it, do not cease praying for you and asking that you may be filled with the knowledge of his will in all wisdom and spintual understanding, for you to walk worthily for God to all good pleasure, bearing fruit in every good work and growing in the knowledge of God, strengthened in every virtue according to the power of his glory for all endurance and long-suffering with joy,

In everything he has plainly prayed that good things may be theirs, teaching them in the form of a prayer what was right for them. And he is saying that “beginning with the time we heard of your circumstances, we keep praying without delay that filled with every spiritual sense you may be able to know the will of God, living worthily for him and being eager to please him in all things, so that good deeds may be multiplied among you day by day together with the knowledge of God. May he be able by his own power to fill you with his own endurance when you fix your sight on him, so that you may be capable of bearing with endurance every single thing that belongs to misfortune, so that you may rejoice in this because of that reward to be bestowed on you for it in the age to come.” Indeed, as I have said, he said that he had prayed this for them, and while he utters the words of his prayer, he is teaching them to hold fast to the diligent care of what is right. Indeed, by taking up the thanksgiving he had completed for them, he takes up the point of departure for teaching, just as he did in the letter to the Ephesians, where he plainly instructed them in the teaching of doctrine under the form of a thanksgiving. Because of this he says: 1:12 giving thanks to the Father, who has held you worthy for a share in the inheritance of the saints in light.

“We ask these things (he says) before all, thanking God [259] for you, since he has proclaimed you to be worthy of joining the society of the saints through your knowledge of him, even though you were strangers to true religion and were followers of idols.” For he said in light to mean “through knowledge of him.” And his statement who held you worthy is the equivalent of “he pronounced you to be worthy.” And what is that gain? To be joined to the society of the saints. 1:13 He has rescued us from the power of darkness and has transferred us into the kingdom of the Son of his love,

370 AD COLOSSENSES ‘non solum (inquit) abstulit uos ab errore et daemonum potentia, sed et participes uos pronuntiauit regni esse Christi.’ nam quod dicit transtulit in regnum filit caritatis suae, hoc dicit sicut et in alio loco: sz sustinemus, et conregnabimus. unde bene quia s non dixit fila tantum, sed filii odx eizev tod viod, dAAd TOD vi0d caritatis suae. nec enim partici- tho dydmnc adtod: 0d yx xotvevol pes regni Dei Verbi eficimur— tig Bactrctag tod Oeod Adyou yiv6quienim fieri potest, ut uniuer- pea, &AAR TOD avarnpDevtos avsitatis Opifici 1ungamur?—sed Ooarov, @ xowwvoduev THS THULAC

10 suscepto homini dicit, cui et &d&& thy ovotxhy 6uototyta, otav participabimus honoris propter 7ed¢ adrov diaBeouw ent tov Zovev naturae similitudinem, quando émuderEaucba 60ev xal vidv cyarye affectum erga eum ipsis operi-. adtov éxdAcoev, > 00 Qvcer TOD bus ostendere ualuerimus. unde matodcg dvta vidv GAN ayarnn THC 15 et ‘filium caritatis’ eum uocauit, vtoOectac dtabévere.

eo quod non secundum naturam Patris est filius, sed caritate fillorum adoptionem est adsecutus.* 20 per omnia enim propositum habet illa quae secundum Christum sunt ostendere magna, sicut et in argumentum praediximus, et comprobare properat illorum magnitudinem quae ab eo correcta sunt. unde et de suscepto homine disputat, quasi de primitiis nostris, et quia prouisor nobis bonorum extiterit multorum. unde et 2s adiecit: in quo habemus redemptionem, remissionem peccatorum.

‘per ipsum enim omnem peccatorum securitatem sumus adsecuti.’ dicit autem futurum statum, in quo per resurrectionem ef5 sq. Coisl. 204, f. 143 a [Cr. vi. 302, Fr. 141] &AV 6 dvdctos Deddwp06 TObTOLS

aviipdeyyéusvos, Eva oxomby Eywv tovdainds xal Brcopjums tas Oetas ypapac Epuyvevetv tag Serxvdous TOD yeLotoU Thy Oedtyta, xal Thy mooxerwévyy yeyjouv obtas eEnynoato’ obx simev (poly), *.7.A. ...... TOUTWY TL dv ely &cEBéoTEpOV TOLG Evtvyyavovaty xatareitbw oxomety. Cf. Coisl. 26, f. 279 a, aA’ 6 a&vdcrocg Oeddwpog 6 dou Eatiag BAxophumcs xevorAaoy@v’ odx elzev (pyoly, %.T.A. 2.2... GAA’ 6 Lev EppéTH ETA THC KoeBelac adrtOD’ H SE KANOELa éyévw tH BEBarov.

8 quo (for qui)r 9g opificliC 10 cuiusr 11 participauimus H || honoriC H 13 effectum CH 14 uoluerimusH 15 d&twOévta todtwv edd.: a&tw0évta tobtwyv, x.7.A. cod. 17 patrisomr 17-18 caritatemr 18

adoptionisr 21 argumentoC (corr.)r 25 adicitCr

LETTER TO THE COLOSSIANS 371 “Not only (he says) has he taken you out of error and the power

of demons, but he has also pronounced you to be sharers in the kingdom of Christ.” For he makes his statement he has transferred into the kingdom of the Son of his love just as he says in another place

(2 Tim 2:12): if we endure, we shall also reign with him. And so it was right that

the did not merely say Son but He did not say Son but Son of Son of his love. For we are his love. For we do not become not made sharers in the king- sharers in the kingdom of God dom of God the Word—for how . the Word but in that of the assu-

could it happen [260] that we med Man, with whom we share

should be joined to the Ma- in honor because of natural liker of the universe? Rather, keness, when we show affection he is speaking of the assumed _ for him in deeds. This is why he Man, with whom we, too, shall called him “Son of love,” since

share in honor because of the li- he is not the Father’s Son by keness of nature, when we are nature but was made worthy of strong enough to show affection sonship by love. toward him by our very works.

For this reason he also called him “Son of love,” because he is not the Father’s Son by nature but acquired the adoption of sons by love.* For in everything his purpose is to show that what has to do with

Christ is great, just as we have said above in connection with the setting, [261] and he is eager to establish the greatness of his accomplishments. That is why he reasons about the assumed Man as about our firstfruits and because he has become for us the provider of many good things. So he also added: 1:14 in whom we have redemption, the forgiveness of sins.

“For by him we have gained entire safety from sins.” And he is speaking of the future condition in which we shall no longer be able to sin, once we have been made this way by the resurrection,

372 AD COLOSSENSES fecti, natura nostra inmortali extante, peccare ulterius non poterimus. tale est et illud quod ad Ephesios dictum est: ita ut simus sancti et immaculati. deinde dicit et illam dignitatem quae erga eum est:

5 qui est imago Det inuisibilts. bene inuisibilis adiecit, non quod sit et uisibilis Deus, sed ad ostensionem magnitudinis; si tamen in isto quasi in imagine inulsibilem illam naturam uidemus, eo quod copulatus est Deo Verbo et 1udicabit omnem orbem terrarum, adparens ipse secundum ro Suam, ut fas est, naturam, in futuro saeculo cum multa gloria ueniens de caelo. imaginis ordinem nobis retinet, euidenter quoniam omnes in eum quasi in imaginem quandam diuinam conicimus naturam, in qua refertur magnitudo illorum quae efficiuntur, non uisibili natura iudici auctoritatem reputantes. demiratus sum autem 1s illos, qui in diuinam naturam hoc susceperunt; qui primum quidem non uiderunt, quoniam et beatus Moyses de homine dicit, quoniam in imaginem Deus fecit eum; et beatus Paulus: utr quidem non debet uelare caput, imago et gloria Det extans, quod numquam de hominibus dictum fuisset, si diuinae naturae proprium erat. 20 deinde neque illud prospexerunt, quoniam omnis imago, dum ipsa uidetur, illud ostendit quod non uidetur. fieri ergo [non] potest ut talis fiat imago, quae non uidetur, cum sit euidens quoniam imagines propter hoc fieri consuetae sunt apud illos qui aut honoris aut affectus gratia easdem faciunt, ita ut recordatio sit eorum 25 quinon uidentur, illis qui tamen uideri possunt. deinde adiecit: primogenitus totius creaturae. hinc maxime quidam ualde prudentium de diuina natura dici illud quod dixit, imago Det inutsibilis, adstruxerunt, quasi quia non possit primogenitus erga humanitatem aut uideri aut recipi; cum 30 COnueniens esset €Os perspicere, quoniam non potest hoc uel maxime aptari diuinae naturae. si enim sicut creatura primogenitus es-

1 incorruptibiles (aft. effecti) add C (corr.) 6 adicitCr 7 imaginem C*

H 8 DeaH g omnemomH 10 magna(for multa)r 11 in magnis C* Hr: txt C (corr) l || ordinemomH 12 ineo quasi in imagine C (corr)

| continemus! 13-14 uisibilisC (corr) 14 naturaer 21 nonomC Hr: txt conj. Jacobi. 24 affectuCr || gratiaer 25 adicitCr 30 est (for esset) C

LETTER TO THE COLOSSIANS 373 when our nature will exist immortal. Such also 1s what is said to the Ephesians (Eph 1:4): so that we might be holy and blameless. Then he speaks of the dignity that belongs to him [the assumed Man|]: 1:15a He 1s the image of the invisible God,

He rightly added invisible, not because there is also a visible

God but to demonstrate his greatness, if indeed we see that invisible nature in that one [the Man] as in an image, because he has been joined to God the Word and will judge the entire inhabited round world, appearing himself in his own nature, as is right, when in the future age he comes from heaven with great glory. He retains the rank of image for us, [262] since clearly in him as in some kind of image all of us form our conclusions about the divine nature to which the greatness of those deeds that took place is referred, bearing in mind that the authority of judgment does not belong to the visible nature. But I am astonished at those people who have taken this verse as a reference to the divine

nature. First of all, they have not seen that blessed Moses is speaking of a human being when he says (see Gen 1:27): God made himin the image. Also blessed Paul says (1 Cor 11:7): indeed, aman ought not to veil his head, since he 1s the image and glory of God. ‘This

would never have been said of human beings if it were peculiarly appropriate to the divine nature. Next, neither have they taken the trouble to look at the fact that every image, while it is itself seen, shows what is not seen. Therefore, it 1s impossible that such a thing as is not seen should become an image, since it is obvious that images are customarily made for this purpose among those who [263] make them for the sake of honor or thanks, so that there may be a recollection of those not seen by the images that can nevertheless be seen. Then he added; 1:15b the firstborn of the whole creation,

It is especially from this phrase that some of those who are quite sagacious have built their argument that, when Paul said the image of the invisible God, he was speaking of the divine nature— on the grounds that firstborn can neither be seen nor accepted as a reference to humanity, though it would have been right for them to notice that this word cannot even especially be applied to the 3The text from Ephesians is rendered a different way by the Latin in the commentary on Ephesians.

374 AD COLOSSENSES set, ‘primocreatus’ debuerat utique dici; si autem genitum aiunt, multa dicti ipsius diuersitas esse uidebitur, si tamen 1s, qui non est creatus, creaturarum primogenitus esse dicatur. nam primogenitus qui dicitur, illorum utique dici poterit primogenitus, qui s similitudinem illam quae ad eum est necessario saluare uidentur; et hoc ostendit apostolus euidenter, dicens ad Romanos: quoniam quos praesciuit, et praeordinautt conformes fiert imaginis filtt sui, ut sit ipse primogenitus in multis fratribus, euidenter fratrem eum pri-

mogenitum esse dicens eorum; et qui conformes illi sunt propter ro similitudinem illam quam a Deo habent, iusta ratione eum sibi adscribunt primogenitum, utpote supereminentem secundum hanc rationem. etenim illic non dixit conformes fil, sed imaginis filit, imaginem filii uisibilem naturam euidenter dicens. sed interrogant, quemadmodum susceptus homo primogenitus potest uideri is tottus creaturae, cum non sit ante omnem creaturam, sed ut esset in nouissimis accepit temporibus; non intellegentes, quoniam {primogenitus non tempore di- 76 mowtdétoxos odx emi yedvou Aécitur solum sed et praehonora- yetat wdvov, HAA yao xal Ertl mp0tione frequenter, eo quod pri- Tirhnoews ToAAduLs, > TO” émixa-

20 mogenitusdiciturueraciter illo- Aéocetai we, matHo mov et ov, xal

rum, qui post illum geniti fue- éyw aewtdtoxoy Prjcoua adtor, rint. ille tamen qui prior fuerit o¥ todto eimdévtoc tod Deovd, Str natus, hunc sequitur necessario ‘“Exaotov avt@v medtEepoOv TOLHow

ut et praehonoretur, sicutietna- t@ yodvw t&v AoiTay,’ GAA’ Ott

2, turae ratio et lex diuinae egit ‘rept moAdod motnooun” Aéyer dé scripturae. est quidem quan- tadto 6 AaBtds, tay modg avdtov do etin tempore utitur nominis énayyeAL@v Tod Oeod wvynuovevoy, huius translatione, saepe autem wc¢ &v UmocyoUEevov ToVg &% avdtod

et honoris causa. etenim bea- xata diadoyny otxermoeobar. o dé 30 tus Dauid promissa Dei quaead amootodds pyow 16 [GAAd ao0cese facta fuerant commemorans, Andddate oiwr doe xai adler Oeod in quibus promisit illos qui ex C@vrto¢ iegovoadiu énoveoarim xal

successione eius sunt ad fami- mvoidow ayyédwv narnytoe xail liaritatem suam recipere, quasi éxxAnoia nowtotéxwy anoyeyoap-

1 aut (aft. autem) add C H: txtr 5 seruarer 7 praedestinauit (for praeord.)H 8 eumfr.H 9 etomC(corr.) t0-11 adscribitC 12 illud (for illic) H 17 sq. Coisl. 204, f. 145 a [Cr. vi. 306, Fr. 142] 0ed68wp0c¢ 5é prow’ tO tewtdtoKOs, x.7.A. [Coisl. 26, f. 280 a]. 25 Aéyer SE tadta (pyotv)

6 A. cod.; Cr.: om. o. Fr. 30-33 GAA&...xalom. cod. edd. 32 exomr

LETTER TO THE COLOSSIANS 375 divine nature. For if firstborn were meant to mean created, he surely ought to have been called “first-created.” But if they affirm the meaning “begotten,” there will plainly be much ambiguity in the word itself, if at least he who was not created is said to be the

firstborn of creatures. For the one who 1s called firstborn could surely be called the firstborn of those who are seen necessarily to preserve likeness to him. And this is what the apostle clearly demonstrates when he says to the Romans (Rom 8:29): For those whom he foreknew he also predestined |264]| to be conformed to the amage of his Son, so that he might be himself the firstborn among many

brothers, obviously meaning that the one who 1s firstborn 1s their brother. And those conformed to him because of that likeness that they have from God, with good reason assign him to themselves as the firstborn, since he clearly 1s greatly superior for this reason. Moreover, because of the fact that he did not say conformed to the Son but to the image of the Son, he 1s clearly calling the visible nature the image of the Son. But they ask how the assumed Man can be seen as the firstborn of the whole creation when he 1s not in existence before the whole creation, but received his existence in very recent times. They do not understand that

{“firstborn” is not only said “Firstborn” is said not only of with respect to time but also of- time but also often of higher ten with respect to higher ho- honor, nor, because one is said to be firstborn of those to be born after him. Nevertheless, it is necessarily a consequence for the

one who may have been born earlier that he should be given higher honor, as both the principle of nature and [265] the law

of divine scripture have urged. Of course, sometimes scripture uses this word in reference to time, but it also often uses it to express honor. Indeed, blessed David, when relating the pro-

mises God had made to him, including his promise that he would admit David’s successors as in (Ps 88:27—28) he will call

376 AD COLOSSENSES ipso Deo dicente, ita ait: ipse pévmv év oveavotc: tva ely, “tov inuocabit me, pater meus es tu... TOAAHS Kyav HEtwwevwv TIS TULYS.”

et ego primogenitum ponam eum; xat 76° vidg mowtdtoxds ov tonon hoc dicente Deo quoniam oa7jd- &vti tod ‘tivtosg enol.” obtac

5 ‘unumquemque eorum ceteris gyotv xavtad0a mowtdtoxos adtempore priorem faciam,’ sed ong xticews: &vtl TOD “mapa TH&OKY

quoniam ‘plurimum illis feram thy xtlow turmuevoe.’

auxilium.’ apostolus uero ad Hebraeos manifeste hoc idem 10 ostendit, sic dicens: sed accessistis Sion monti et ciuttatt Dei uiul, Hierusalem caelesti et dems millibus angelorum nundinae et ecclesiae primitiuorum adscrip-

1s torum in caelo; ut dicat, ‘illorum qui multo honore digni habiti sunt.’ non enim uult dicere aliquos anteriores esse aliorum

filiorum. et alibi: filius meus 20 primogenitus Israel, hoc est ‘ho-

norabilis mihi.’ nam et erant et alii ante Israel qui filiorum Dei nuncupatione digni fuerant

habiti; de quibus Moyses di25 cit: uidentes filu Det filias homnum quoniam bonae sunt, accepe-

runt sibi ab omnibus quibus ele-

gerunt. sic et hoc in loco quod dixerat: primogenitus totius crea-

30 turvae; hoc est, ‘super omnem creaturam honorabilis.’ si quidem dixisset absolute primogenitus, ‘honorabilem’ tantummo-

do dicebat. nam quia adie35 Cit omnis creaturae, illum desiI-2 Tov... HEtwuévov cod. Cr.: txt conj. Fr. 2 inuocauitC 6-7 for. leg. TaaNS TIS xtloews. Cf. Il. 31-32, supra. 11 SyoniH (|| ciuitatem C H (ad Syon montem et ad civ., &c. r) 13 nundinamC H 26. erant pulchrae (for bonae sunt)r 27 quas (for quibus) 7

LETTER TO THE COLOSSIANS 377 to familial intimacy with him, uponme, “You are my Father”... says, as though God himself and I will place him as firstborn, were speaking (Ps 88:27—28): he since God was not saying, “I will call upon me, “You are my will make each of them earlier in Father”... and I will place him time than the rest,” but “I will

as firstborn. God does not say make of great value.” David “T will make some of them ear- says this when he 1s relating lier in time than the others,” but God’s promises to him, since he

“IT will give them the greatest promised that he would adopt help.” And the apostle obviou- David’s successors as members sly shows the same thing to the of his own household.

Hebrews, when he says (Heb And the apostle says (Heb 12:22-23): but you have come to 12:22-23): but you have come to Mount Sion and to the city of the Mount Sion and to the city of the

living God, to the heavenly Fe- living God, to the heavenly Ferusalem, and to the throng of ten rusalem, and to the throng of ten thousand angels and to the church thousand angels and to the church of the firstborn who have been en-_ of the firstborn who have been en-

rolled in heaven, [266] meaning, rolled in the heavens, meaning

“of those who have been held “of those held worthy of very worthy of much honor.” For he much honor.” did not want to say that some

were older than other sons. And elsewhere (Exod 4:22): my first- Also it says (Exod 4:22): my born son, Israel, that is, “held firstborn son, Israel, instead of

in honor by me.” For there “held in honor by me.”

were also others before Israel who had been held worthy of the designation “sons of God.” Moses says of them (Gen 6:2): When the sons of God saw the daughters of men that they were good, they took to themselves |wi-

ves| from all of them they chose.

Thus, also in this place his sta- In this way he also says here the tement the firstborn of the whole firstborn of all creation, instead

creation means “held in honor of “held in honor by all creaabove all creation.” If indeed tion.” he had said firstborn by itself, he would only have meant “held in

378 AD COLOSSENSES gnauit qui ab omni honoratur creatura.* nam is qui secundum carnem est Christus, et tempore primogenitus dicitur ueraciter totius creaturae quae in illum facta est, de s qua beatus Paulus hoc in loco uidetur dixisse. unde et illud quod dixit: primogenitus totius creaturae interpretans adiecit: quoniam in ipso creata sunt omnia.

Tnon dixit per ipsum, sed in odx eimev du” adtod, &Ar’ éy adipso. nec enim de prima dicit 1° 0d yao thy mewTHY A€YeL xTI10 creatura, sed illam creaturae re- ow, aAAK Thy Ev aVTH Yevouevynyv —

parationem quae in eo facta est, dvaxtiow, xa0? Hv tae mavta Sdtasecundum quam omnia dudum_ A¢edupéeva cig cunowviav HON wtav,

dissoluta in unum sunt consen- @¢ xal adrAayod oyolv’ dvaxegasum perducta; sicuti et alibi di- Aatdéoacda ta advta évy Xovotd, 15 Cit: recapitulare omnia in Chri- td te &v toicg obeavoic xai ta ézi sto, quae in caelts sunt et quae su- tho yiqc. per terram.* propter hominum etenim malitiam omnis, ut ita dixerim, creatura disrumpi uidebatur. auertebant enim se a nobis angeli et om20 nes inuisibiles uirtutes, propter indeuotionem nostram quam erga Deum exercebamus. insuper etiam et nos ipsi morte soluimur, ex

qua accidebat animam separari a corpore; etenim et omnis connexio creaturae hinc soluebatur. fictus est enim a principio homo quasi aliquod animal cognatione omnibus iunctum, eo quod cor2s pus quidem generaliter ex omnibus consistebat, id est, ex quattuor elementis; anima uero ad inuisibiles uirtutes propinquitatem habere uidebatur. una uero quaedam uniuersorum copulatio exhinc fier1 uidebatur, propter eam propinquitatem quam ad hominem cuncta habere uidebantur, omnibus in idipsum concurrenti30 bus, ita ut et uno consensu Deo redderent debitam culturam cum

3 estom H 6 adicit Cadditr 8 sq. Coisl. 204, f. 146 b [Cr. vi. 308, Fr. 142] OeddSmp0g Sé xal taxdtHY TANUMEAdS sEnyettar thy SFow paoxwv’ odx cimtev, %*.7.A.......578 OE Tadta mavAov TOD capocatéws pyoly elvar 6 waxkpLocg

Lwavys, PVdacavtes mapeMéveOam. r0-11 separationem C* Hr 15 recapi-

tulariy 21 ipse C*: corr, ipsa 22 accedebatC || separareC*r 24 coniunctum H 25 consistebantC* H 28-29 propter... uidebantur om r 29 in unum (for in idips.) H

LETTER TO THE COLOSSIANS 379 honor.” But because he added of all* creation, he pointed out him who is held in honor by all creation.* Indeed, he who according to [267] the flesh 1s Christ is also truly said to be with respect to time the firstborn of the whole creation that was made in him, and it is about this creation that blessed Paul plainly has been speaking in this place. That is why, to interpret his statement the firstborn of the whole creation, he added: 1:16a because in him all things were created,

tHe did not say “through He did not say “through

him” but in him. For he is him” but im him. For he is not not speaking of the first creation speaking of the first creation but but of the restoration of creation of the restoration that took place that took place in him, by which in him, by which all the things

all things that long agohad been that had been loosed asunder loosed asunder were brought to were brought to a single hara single harmony, as he also mony, as he also says elsewhere says elsewhere (Eph 1:10): to (Eph 1:10): to head up all things recapitulate all things in Christ, in Chnist, things in the heavens things that arein the heavens and and things on the earth. things on earth.*

For indeed, because of the wickedness of human beings, 1f I may say so, the entire creation was seen to be broken apart. For the angels turned their backs on us, as well as [268] all the invisible powers, because of our failure to practice devotion to God. Furthermore, we ourselves were loosed asunder by death, by which it came about that the soul was separated from the body; and indeed, from this cause the entire joining together of creation

was loosed asunder. For from the beginning man was made as some kind of living being joined to all by kinship, because the body was, generally speaking, composed of all, that is, of the four elements, but the soul was seen to have close association with the invisible powers. From this there was seen to come about a certain single linking of the entire universe because of the close association all things were seen to have to humanity, since all things flowed

together to the same place, so that in single concord they might render to God with great and prudent care the observance due *Here the Latin has omnis rather than totzus.

380 AD COLOSSENSES cauta sollicitudine; omnes etiam illis quae illius legibus consenta-

nea erant obtemperare properabant. quia propter peccatum facti sumus mortales, anima etiam a corpore separabatur, soluebatur hinc propinquitatis copulatio, ita ut nec ultra existimarent inuisis biles uirtutes aliquam sibi nobiscum esse communionem secundum corporis nostri diligentiam; adiecto illo quod et odibiles Deo eramus contemplatione peccati, qui etiam et auertebat se a nobis. unde et hi, qui insistebant uisibilibus naturis, et commouebant eas pro nostra utilitate secundum positum sibi terminum, nolebant ro ultra ea implere, si non promissione Dei percepissent quod omnia aspera soluerentur. cessabit etiam mors et corruptio, omnibus ad unum consensum redintegratis, sicuti ad Romanos scribit: uanitatt enim creatura subiecta est non uolens, sed propter eum qui subiecit, in spe quoniam et ipsa creatura liberabitur a seruttute corruptions

1s in libertatem gloniae fiiorum Det. in nostra igitur renouatione secundum quam et omnium redintegratur connexio, cuius primitiae sunt is qui secundum carnem Christus, in quo optima quaedam et ut ita dixerim compendiosa omnium recreatio efficietur (sicut beatus Paulus dicit, st gquain Christo noua creatura, antiqua transierunt,

20 et ecce omnia facta sunt noua); omnium enim ultra existentium in incorruptibilitatem omnibus saluabitur consensus et concordia et connexio, et ultra diligent nos etiam inuisibiles uirtutes utpote familiares Dei. bene ergo dixit: in ipso creata sunt omnia, non solum quia per illa, quae erga eum facta sunt, futurorum adsecuti sumus 2s promissionem; sed quoniam et perfecta omnibus copulatio in illo custodietur propter inhabitationem diuinae naturae, ita ut nihil possit scissum ultra habere ex illis, quae communia nobis sunt. una quidem ex parte diligentibus eum omnibus propter familiaritatem illam quam ad eum habere poterunt quasi ad hominem, ex 30 +«uisibili natura et inuisibili consistente eo; altera uero, cum mul-

1 illasHr 4 exhinc(forhinc)H || propinquitasC* 11 cessauit CH r 13 eum (aft. subi.) addr 1g his, Christir 27 scisum (sic) C (corr) || haberi C (corr.) 29 potueruntr 30 Deo (foreo)r

LETTER TO THE COLOSSIANS 381 him. For all were eager to submit themselves to what accorded with his laws. Because we became mortal on account of sin and the

soul was separated from the body, from this cause the linking of close association was loosed asunder, so that the invisible powers no longer thought they had any fellowship with us by way of caring for our bodily wants. In addition, we were also hateful to God because we fixed our sight on sin; he, too, turned his back on us. From this also those who used to preside over visible natures and move them for our benefit according to the end appointed for them would no longer have been willing to fulfill their tasks, if they had not perceived by God’s promise that all harsh adversities would be loosed. For death will cease and corruption, when all things [269] are restored to a single concord, just as Paul writes to the Romans (Rom 8:20): for the creation was subjected to vanity not willingly but because of him who subjected it, in hope that also the creation itself will be freed from slavery to corruption into the freedom of the glory of the sons of God. Therefore, in our renewal in accord with which also the joining together of all things will be restored, it is he who is

Christ according to the flesh who is the firstfruits. In him a certain

best and, so to speak, concise new creation of all things will be brought about, just as blessed Paul says (2 Cor 5:17): if there ts a new creation in Christ,> the old things have passed away, and see,

all things have been made new. For from then on, the agreement and concord and joining together of all things will be preserved in incorruption for all things, and from then on, as well, the invisible powers will take diligent care of us as, indeed, members of God’s household. Therefore, he rightly said 12 him all things were created,

not only because it is by what came about with respect to him that we have attained the promise of the things to come, but also since the perfect linking together of all things will be kept in him because of the indwelling of the divine nature, so that there can no longer be any division from the things that are in common with us. From one perspective this has to do with all who love him because of that familial intimacy they are able to have with him insofar as he is a man, since he consists of a visible nature and an invisible one.® But from another perspective it has to do with all who have >For this punctuation and reading, see Theodore’s comments on Eph 2:10 and 219 n. 33. ©Since Theodore is speaking here of the Man, it would seem more likely that

382 AD COLOSSENSES to timore ad eum conuersis omnibus propter inseparabilem Deum Verbum qui inest e1 unitus. unde dicens omnia adiecit: quae in caelis sunt et quae super terram.

et quia incertum erat illud quod in caelis erat, et quod super 5 terram, utrum de uisibilibus diceret aut de inuisibilibus, eo quod sunt et in caelo quae uidentur, utpote sol et luna et stellae (posuit enim illa in firmamento caeli), manifestam faciens ipsam diuisionem adiecit: utsibilia et inutsibilia.

10 hoc est, illa et ista omnia coniuncta sunt ulterius et conligata in ipso, siue uero propter cognationem, siue et propter dignitatem. et quoniam illa quae uisibilia erant magis certa esse uidebantur, utpote manifesta extante familiaritate illa quae erat ad ipsum hominem, qui uidetur, praetermittens hoc ad inuisibilia transit, eo 1s quod de illis dictum maius esse uidebatur; euidenter habens hic magnitudinis illorum probationem quae per Christum sunt directa, [eo quod] et inuisibiles naturae in illo acceperunt recreationem: sedes stue dominationes, principatus siue potestates.

unde non est memoratus ‘angelorum,’ eo quod hoc nomen mi20 nistrationis magis significantiam habere uideretur; sed ‘sedes et dominationes et principatus et potestates’ dixit, quae et ipsae uocantur quidem sic a functione illa quam implere uidentur; habent autem et aliquam significationem dignitatis illius quae est ad illos, eo quod susceperunt ut inuisibiles immineant. et alii quidem 2s imminent aeri, alii uero soli, alii autem lunae, alii uero stellis, alii etiam aliis aliquibus, ut commoueant omnia secundum inpositum sib1a Deo terminum ad hoc ut omnia consistere possint. principatus et potestates hinc dicebantur, eo quod principare et potestatem exercere alicuius negotil acceperant potestatem; sicut et Ephesiis 30 scribens de diabolo dicit: secundum principem potestatts aeris spiri-

1-2 Dei V. quodi. eisiunctumr 5 uticum(forutrum)C Hr 11 cognitionem Hr 17 eoquodomCHr 18 siue(1°)omH 19 minoratus (for

mem.) H 20 magisomH || uideturH* 21 quiaetipser 23 qui (for quae) C* 24 emineantr 25 eminentr 26. stellis (for aliis) r _ || aliiquibus C reliiquibus H 30 dicens C* Hr

LETTER TO THE COLOSSIANS 383 turned to him with much fear because he is inseparable from God the Word, who, united to him, is within him. Then, after saying all things, he added: [270] 1:16b which are in the heavens and which are on the earth, And because it was unclear what was in the heavens and what

on the earth, whether he was speaking about visible or about invisible things—because even in heaven there are things that are seen, for example, the sun and the moon and the stars, for (Gen 1:17) he put them in the firmament of heaven—to make the distinction itself obvious, he added: 1:16c visible things and invisible,

‘That is, the latter and the former are all from now on joined and

bound together in him, whether because of kinship or because of worth. And since the visible things seemed more certain because human familiarity with them made them obvious, he passes over this and goes on to the invisible things because what was said about them seemed more important. Here he clearly has proof of the greatness of Christ’s dispensations because even the invisible natures received the new creation 1n him: 1:16d thrones or dominions or rulers or authorities,

The reason he did not mention angels is because this name appears to have more the meaning of ministering. But he said “thrones and dominions and rulers and authorities” because these

names are so given from the service they are seen to fulfill.’ And they have also another meaning that belongs to the worth attaching to them because they have undertaken the task of presiding as invisible beings. And some [271] preside over the air,

while others over the sun and others over the moon, but others over the stars, and still others over some other things, so that they may move everything in accord with the end appointed for them by God in his purpose that all things may be able to hold together. They were called rulers and authorities because they had received authority to rule and to exercise authority over some

kind of activity, just as Paul also says to the Ephesians, when writing about the devil (Eph 2:2): according to the ruler of the the visible and invisible natures are the body and the soul rather than the two natures of Christ. 7Swete (1:270) points out the allusion to Heb 1:14 implied by “ministering,” then says: “The title &yyeAot denotes a diaxovia (ministratio) ; Opdvor x.7.A., sets forth a devtoveyyta (functio).”

384 AD COLOSSENSES talis; et apud Daniel: princeps Persidts restitit miht, et princeps uester—illum angelum qui pro illis sollicitudinem expendit sic euocans. unde dilatauit sensum, sedes dominationes et principatus et

potestates dicens, idem ipsud uarie dicens. ‘si (inquit) est aliquid s quod dominetur, siue dominium sibi uindicet, siue principatum teneat, siue potestatem exerceat, quomodocunque quis dicere uoluerit de tributa illis a Deo potestate, 17 ipso sunt omnia creata. taediantes etenim primum propter homines et suum opus pro nobis perficere nolentes, nunc cum alacritate omnia proficiunt, pro10 prietatem illam naturae nostrae quae ei unita est uenerantes, quam neque adorare dubitant propter eam quae inest ei naturam in futuro saeculo, eo quod omnia copulatione quadam in se redigens conligauit, eo uel maxime tempore quo omnis soluetur corruptio et mors.” et quoniam uidebatur insuadibile esse quodammodo de 1s homine dicto, quod in eo sint creata omnia, confirmans illud adiecit:

omnia per ipsum et in tpso creata sunt.

‘nolite mirari (inquit); non enim ex se illi est ista dignitas, sed

propter inhabitantem naturam, per quam omnia facta sunt, ad 20 quam etiam omnia respiciunt quaecunque facta sunt, suum eundem dominum esse existimantes.’ et amplius illud augens: et ipse est ante omnes, et omnia in 1pso consistunt.

ut dicat: ‘ipse ante omnes extans omnia produxit, et in eius uir-

tute omnia ut consistant habere uidentur.’ non est autem demi2s randum, si quasi de homine disputans ab humanis rebus ad doctrinam deitatis transiuit. hoc enim ostendimus fecisse apostolum et Philippensibus scribentem, ubi dicit qui in forma Det extans et

1 DanihelH 4 idest (foridem)r || ipsumC* 7 Deir g_ uolen-

tesC* 11 inomr 12 copulationem quandamC H || rediensC* Hr 13 soluereturr 15 creatasintH 15-16 adicitC r 18 mirareC* 20 quaeque Cr 24-25 muirandumr 26 ostendemusC Hr

LETTER TO THE COLOSSIANS 385 authority of the windy atr, and in Daniel (see Dan 10:13, 21): the ruler of Persia stood against me and your ruler’—the angel who

spent great care for them by summoning them this way. The reason Paul expanded his meaning by saying thrones, dominions as

well as rulers and authorities is to say the same thing in various ways. “If (he says) there is something that would have dominion, whether it would claim dominion for itself, whether it would hold rulership, whether it would exercise authority, in whatever way anyone would wish to speak of the authority bestowed on them by God, in him all things were created. And indeed, though they were at first reluctant because of humans and unwilling to accomplish their work for us, now they accomplish all things with enthusiasm

because of their reverence for the special property united to our nature.? Nor do they hesitate in the age to come to worship him because of that nature present within him, because by renewing all things he has bound them all together in himself by a kind of linking, and especially at that time when all corruption and death will be loosed.” And since to say that all things were created in the Man [272] seemed somehow unpersuasive, to establish the point he added: 1:16e all things were created through him and in him,

“Do not be astonished (he says), for that worth 1s his not of himself but because of the indwelling nature through which’?® all

things were made and to which whatever has been made looks, supposing him to be their common Lord.” And to amplify the point: 1:17 and he 1s himself before all things, and all things in him hold together,

He means: “Because he [the Word] exists before all, he himself

brought forth all things, and by his power all things are seen to be placed so as to hold together.” And it should not be a matter of surprise if when he is reasoning as though about the Man on the basis of human realities, he passed over to teaching about the divinity. For we have shown that the apostle also did this when he was writing to the Philippians, where he said (Phil 2:6): who ’That is, the archangel Michael; consequently, the “ruler of Persia” must be an Opposing power. °'Theodore must mean the union of the divine Word with the assumed Man. *°“Through him” refers to the Word as the agent of creation, “zn him” to the Man as the proximate agent of the new creation.

386 AD COLOSSENSES cetera; euidenter ibi apostolus a diuinis ad humanam transiuit, et quidem quasi de uno eodemque omnia dicens. sed ad Hebraeos itidem dicens: locutus est nobis in filto quem posuit heredem omnium,

euidenter de homine id dicens, cuius et loquelam audiuimus, qui 5 suscepit eorum quae erant dominationem, quam ante non habebat. transiit uero ad diuinam ut exinde horum confirmaret magnitudinem; et iterum recurrit ad humanam, et quidem quasi de uno omnia in illa parte epistolae dicens. hoc et in euangeliis eundem Dominum saepe fecisse inueniet quis, in illis sermonibus quae de ro se dixisse uidetur; quod et cautius quis recognoscere poterit, $i interpretationem nostram decurrere uoluerit in illam partem euangelit [ohannis, quam super paralytico curato ad Iudaeos locutus fuisse uidetur. sic et hoc in loco memoratus est diuinae naturae, ut ab illa magnitudinem illorum confirmet quae erga hominem sunt. 15 exinde uero iterum recurrit ad hominem dicens:

et ipse est caput corporis ecclestae. |

hoc est: ‘istum in quo omnia creata sunt, caput adscribit sibi in commune ecclesia, corpus eius per spiritalem regenerationem effecta, quae formam habet futurae resurrectionis, secundum 2. Quam communicare ei sperantes et participes eius fieri1 inmortalitatis baptizati [sumus], quasi formam quandam illorum implentes, quorum princeps ipse nobis extitit. ea ergo ratione et caput illum adscribimus nobis.’ unde adicit: qui est [principium,| primogenitus ex mortuis,

25 hoc est; ‘ante omnes resurgentes primus in illa uita renatus.’ nam quoniam ‘primogenitum ex mortuis’ susceptum hominem uocat, manifestum est; sed et quia quasi de uno disputat et illa quae in superioribus sunt, et ista dicta. et hoc euidenter ex ipsis

5 suscipitC* Hr g inuenieturr || qui (for quis)r 13 in hoc in loco C* 14 magnitudineC Hr || ergahominumC Hergohominumy 18 in communi C (corr.) 21 sumusomC Hr 27 sed quia quasi C*: corr. sed quia

et quasi: txtr 28 hicr

LETTER TO THE COLOSSIANS 387 was found in the form of God and the rest. Clearly there the apostle passed over from divine things to human and yet said everything

as though of one and the same. Moreover, in the same way he says to the Hebrews (Heb 1:2): he has spoken to us in the Son whom he appointed the heir of all things. Clearly he says this of the Man, whose speech we have heard, who assumed the lordship

of the things that existed, a lordship that he did not previously have. But Paul then passes over to the divine nature, so that on this basis [273] he may confirm the greatness of these things. And again he goes back to the human nature and yet says everything

in this part of the letter as if of one.** Anyone will find that even in the Gospels the Lord has often done the same thing in those discourses he is seen to have spoken about himself. And he would be able to recognize this more clearly, if he were willing

to track down our commentary on that passage in the Gospel of John where he may be seen to have spoken to the Jews about the paralytic who was healed (John 5:18, 23, 26-27). So, too, in this place he mentioned the divine nature so that from it he might confirm the greatness of what has to do with the Man. And from this point he turns back again to the Man, saying: 1:18a and he 1s the head of the body, the church,

That is, “the church assigns that one in whom all things have been created as its head in common, since it has been made his body by spiritual rebirth, which possesses the type of the future resurrection. Hoping to have fellowship with him and to become partakers of his immortality, we have been baptized according to this type, fulfilling, as it were, a certain type of those things of which he has come to be for us the first founder. Therefore, it is for this reason that we assign him as our head.” Then he adds: 1:18b who is the beginning,** the firstborn from the dead,

[274] That is, “rising again before all as the first to be born again in that life.” For it is obvious that he is calling the assumed Man “the firstborn from the dead,” but it is also because he is reasoning as though about a single one both in what precedes and in these words. And it is clearly possible to perceive this on the ‘Presumably, Heb 1:2, 3, 8, 10 refer to the divine nature, Heb 1:1, 4, 6, 9, 13 to the human nature. ™Swete (1:293-94) has restored principium to the text. It was apparently accidentally omitted because of the similarity of the next word, primogenitus. He also notes that it is surprising Theodore does not comment on principium (apyy).

388 AD COLOSSENSES est perspicere sermonibus. fqui autem uerba apostoli non of 8¢ ye mapepuvynvedety BovAducrecteinterpretariadtemptant, et vou. ta énta xal t6 bo got cindy illud quod dixit: qui est imago tod Beod tod dogdtov, nowtdtoxoc s Det inusibilis, primogenitus to- ndons xticews ert ths Oetac éxAxtius creaturae in diuinam suSci- ety émuyetpnoavtes pucews, oddapiunt naturam, nullomodo no- wae cvxogavtijoa. thy townvetav stram interpretationem calum- ‘jydv duvicovtat and tH¢ ad Thy nus poterunt innodare, [pro] Qetwv étt ta d&vOpamwva wetaBaro quibus diximus eum a diuina cews, Aro. tio and tv &vVOowrt-

natura ad humanam transire, vwv émt ta Osta to yao adtd xal aut iterum ab humana ad diui- abdtove mortjoan avaynn, Ta wiv dvnam; idipsum enim eos facere @tepa émt tho dvw exAauBavovtac necessitas conpellit. illa enim gvoewe, 7d dé mowtdtoxos éx THY 15 Quae in superioribus dicta sunt vexodyv, ci ta mavtTa d&vaLoyuVTOtey,

in diuinam accipere eos natu- oddaudic éxrAaBetv ert tio Detac du-

ram res ipsa conpellit. nam vapévoug odcewe. hoc quod dixit primogenitus ex mortuis, licet ad omnia improbi

20 contendere sciant, nequaquam id in diuinam poterunt suscipere naturam.* apostolus uero euidenter ostendens, quoniam et in superioribus dixerat: primogenitus totius creaturae, de hoc ipso iterum dixit: pri25 mogenitus ex mortuis; unde et adiecit: ut flat in omnibus ipse primatum tenens.

nam quod dixit ut, non causam dixit, sed illa quae sequebantur consuete sibi edixit. uult enim dicere quod est per omnia ipse primus, non solum quia inchoasse resurrectionem uidetur, sed 30 quod sit et per omnia primatum tenens. ‘omnia’ enim, illa quae in creaturis nominantur, quasi maiorem honorem tribuens. et quasi

2 sq. Coisl. 204, f. 146 b [Cr. vi. 309, Fr. 142] évavtiobuevos 3%) ovuvy PGs mot TOLg Klos TATOKGLY, xal tara ercipéper’ of SE Ye, %.7.A. TMoO~avdds Tolveyv xav soutots amedetyOn Deddmpoc thy mode Tobe Kylous TkVTAaSG KOkUEVOS UaYNY. 3

interpretare C* 9g proomC Hr: for. leg. qua 13 accipere (for facere) H

15 et uy Fr: txtcod. Cr. 18 haecH 20 consciantr 25 undeet adicit CrundeadiecitH 27 ut non ut causam C (corr.) H

LETTER TO THE COLOSSIANS 389 basis of the language itself.

TBut those who attempt to mi- But those who wish to misinsinterpret the apostle’s words terpret what is said and who atand take the statement (1:15) he tempt to take (1:15) he 1s the is the image of the invisible God, image of the invisible God, the the firstborn of the whole crea-_ firstborn of the whole creation as

tion as a reference to the di- a reference to the divine nature vine nature will be able in no will be able in no way to make way to tangle up our interpre- false objections to our interpretation with false objections, be- tation because of the shift from cause we have said that he pas- divine things to human or that ses over from the divine nature from human to divine. For it to the human or again from the is necessary even for them to do human to the divine, for neces- the same thing. They take the sity compels him to do this very verses above in reference to the thing. For the very fact of the nature above, but they can in no matter compels them to accept way take the firstborn from the what is said above in reference dead asa reference to the divine

to the divine nature.‘ Surely nature, even if they were to be they will by no means be able to entirely shameless. take his statement the firstborn from the dead as a reference to the divine nature, though shameless people know how to dispute everything.* But the apostle clearly shows that what he had said above—the firstborn of the whole creation—is the same thing he has said again here—the firstborn from the dead. "Then he also added: 1:18c so that he might be made in all things, himself holding first place,

[275] Indeed, he did not say so that to introduce a purpose clause, but he declared, as is his habit, those things that resulted. For he means that he [the Man] is the first throughout all things,

not only because he is seen to have initiated the resurrection but also insofar as he is the one holding first place through all things. Indeed, he says “all things,” that is, those named in what is created, as though he is attributing greater honor to them and as *3 Unless the Latin misunderstands the Greek, Theodore must mean verse 17, since this is the only verse where he refers to the divine Word.

390 AD COLOSSENSES interpretans illa quae superius dixerat, et aperte illud quod dixerat ostendere cupiens ait, guoniam in ipso creata sunt omnia et cetera, quia in illa parte epistolae de humanitate fuerant dicta; unde et adicit: 5 quoniam in ipso complacuit omnis plenitudo inhabitare. ‘plenitudinem Dei’ et ecclesiam uocat, necnon et omnia, quasi quia et in omnibus sit et omnia impleat; et hoc est euidenter discere ex illis quae ad Ephesios scribens dixisse uidetur: et ipsum dedit caput super omnem ecclestam, quae est corpus eius, plenitudo eius

10 gutomniain omnibus adimplet. hoc ergo dicit, quoniam complacuit Deo in eo, hoc est in Christo, omnem habitare plenitudinem—ut dicat: ‘omnem creaturam quae ab eo repleta est probauit illi coniungere.’ et hoc idem latius dicens: et per eum reconciliare omnia in 1pso, pacem faciens per sanguinem

15 Crucis etus; per ipsum, siue illa quae in terris sunt, siue illa quae in caelis sunt.

‘omnia (inquit) in sua morte (hoc enim dicit ‘sanguinem’ et ‘crucem’), reconciliauit, et coniunxit et illa quae super terram erant et quae super caelos, eo quod et mortuus est et resurrexit; 20 €xsurgens uero commune omnibus praestitit promissum resurrectionis et inmortalitatis. omnia autem hinc connectuntur ad concordiam, sicut et in superioribus diximus, et ad illum inspiciunt, ut puta concordiae auctorem;’ hoc enim dicit in eum. optime dixit quoniam per mortem eius omnia coniunxit, et in pace constituit 2, per eam quae erga se est copulationem. euidenter illud quod dixerat: in ipso creata sunt omnia, quae in caelis sunt et quae super terram,

hoc in loco iterasse uidetur; et caute comprobauit quoniam de eodem etiam illic uerbum fecisse uidetur, de quo etiam et hoc in loco dixisse uisus est, quem et primogenitum ex mortuis nominans, ma-

I perte(sic)C 3-4 quia—adicitomr 6 et(1°)omr 7 quir 10 implet H* || placuitDeomeoH 14 reconciliariC (corr) 20 communemC 22 incipiuntC Hr 23 utputoC H 27 comprobabit C*

LETTER TO THE COLOSSIANS 391 though he is interpreting what he had said earlier and wishing to show clearly what he had meant by saying (1:16) because in him all

things were created and the rest, namely, that what had been said in that part of the letter referred to the humanity. This is why he adds:** 1:19 because in him the entire fullness was well pleased to dwell,

He also calls the church “the fullness of God,” and, indeed, also “all things,” inasmuch as he is in all things and fills all things. And it is possible to learn this from what he plainly said when writing to the Ephesians (Eph 1:22): and he gave him to be the head above all the church, which is his body, [276] the fullness of him who fills**

all in all. ‘Therefore, he means that it was God’s good pleasure that the entire fullness should dwell in him, that is, in Christ— so as to mean “he gave his approval of joining to him the entire creation that was replenished by him.” And saying the same thing at greater length: 1:20 and through him to reconcile all things in himself, making peace through the blood of his cross, through himself, whether those things that are in earth or those things that are in the heavens.

“He has reconciled (he says) all things by his death (for this is what blood and cross mean), and he has joined together both things that were above earth and things above the heavens, because he both died and rose again. And by rising again he has bestowed on all in common the promise of the resurrection and immortality. And from this all things are linked together in concord, just as we have said earlier, and they fix their sight on him as the founder of concord.” For he says that this is what “in him” means. Quite effectively he said that he joined all things together through his death and established them in peace by linking them together with himself. Clearly [277] he is seen to have repeated in this place what he had said (1:16): in him all things were created, which are in the heavens and which are on the earth. And he has carefully

proved that he plainly also wrote there about the same thing he is seen to have spoken of in this place. And by designating him the firstborn from the dead (1:18) it is obvious that he called ™4Swete (1:275) points out that the Latin has somehow been thrown “into

confusion” but that “Th. wishes to say that verse 19, rightly explained, corroborates his view as to the reference of v. 16 to the homo susceptus.” ™5TIn the commentary on Ephesians the verb is passive rather than active.

392 AD COLOSSENSES nifestum est hominem susceptum a Patre sic uocasse. in his igitur et illa quae erga Christum sunt ostendens magna et supereminentia et multo maiora quam humana sibi uindicat natura, et quidem et magnitudinem illorum quae per eum sunt confecta ex illis quae s generalia sunt sufficienter edocuit. conuertit uero ultra uerbum ad eorum personam, eo quod potiti fuissent illud beneficium quod in commune omnibus conlatum est, ita ut non solum ex communione eos ad reuerentiam adduceret ut ab illa fide quae in Christo est non discederent, sed et de illis quae secundum eos sunt, siquidem ro et ipsi magnis sunt beneficiis cum ceteris sublimati: et uos aliquando cum essetis alienati et inimict intellectu in operibus

malis, nunc uero reconciliauit in corpore carnis suae per mortem, ut exhiberet uos sanctos et immaculatos et inreprehensibiles coram se.

similiter sequentiam illorum quae in Ephesiorum epistola 15 Scripserat, etiam hic seruasse uidetur; nam et in illis illa quae de Christo sunt primitus magnifice referens, dein adiciens illam ecclesiae copulationem quae ad eum facta est, ad illa quae specialia sunt transiens, memoratus est personas illorum ad quos epistolam scribebat, dicens: et wos mortut cum essetts delictis et peccatis uestris,

20 in quibus aliquando ambulastis secundum saeculum mundi huius, et

cetera. sic et hoc in loco referens illa quae secundum Christum sunt, sicuti et referri conueniebant, deinde adiciens illam ecclesiae copulationem quae ad eum facta est, ad specialia transit, id est, ad personam Colossensium, hoc dicens, quoniam ‘talia quidem sunt 2s illa quae erga Christum facta sunt; magna etiam bona et uos potiti estis. alienos enim uos extantes a Deo et in parte inimicorum ill1 constitutos, ob illam quam erga prauitatem habebatis diligentiam, reconciliauit uos Deo per suam mortem, auferens quidem a uobis mortalitatem, inmortalitatem uero uobis donans; in qua 30 ultra constituti ab omni estis peccato securi effecti, et nihil agere potestis ex illis quae non conueniunt. permanetis autem nullam sustinentes incusationem, sed secundum omnem scrupulositatem illi placite conuersamini.’ hoc enim in omnibus epistolis notaui-

3 multaC* || et(2°)omC (corr) 10 magniC* 21 inhoclocor 24 et (for sunt) C (corr.) 25 suntfactar 27 illicC Hr: txt conj. Jacobi

LETTER TO THE COLOSSIANS 393 the Man assumed by the Father'® by this name. Therefore, in these verses by demonstrating that the things to do with Christ are great and highly excellent and greater than human nature could claim for itself, he also sufficiently taught the greatness of those things accomplished through him on the basis of what has universal application. But from here on Paul turns his address to the Colossians, since they had acquired the benefit conferred on all in common, so that he may lead them to an awe that would prevent

them from abandoning faith in Christ not only because of what they shared in common but also because of those things particular to them, if indeed they, too, along with the rest, were exalted by great benefits: 1:21-22 And you, when you were once estranged and hostile in mind in evil deeds, now, indeed, he has reconciled in the body of his flesh through death, so that he might present you holy and blameless and without reproach tn his sight,

Here he seems to have preserved in a similar way the logical order of what he had written in the letter to the Ephesians. For also in Ephesians he referred first of all in fine language to what had to do with Christ and then added the linking that took place of the church to him, and passing over to what was particular to them, he mentions the persons of those to whom he was writing the letter, saying (Eph 2:1): and when you were dead in transgressions and your sins in which you once walked according to the age of this world, and

the rest. So, too, in this place, referring to what concerned Christ as it was right for reference to be made, then adding the linking that came about to him of that church, [278] he passes over to particular considerations, that is, to the person of the Colossians,

saying this: “Such are the things that came about because of Christ, and you have yourselves also acquired great good things. For when you were held estranged from God and placed in the position of enemies to him because of the care you used to have tor vicious behavior, he reconciled you to God through his death, indeed removing mortality from you and giving you immortality. Established in this from now on, you have been made safe from all sin and can do no one of those things that are not right. And you persevere, incurring no blame, but you live your lives with

all exact care well-pleasing to him.” In all the letters we have ©This must be a mistake, since it is the Word that assumed the Man.

394 AD COLOSSENSES mus, quoniam de futuris apostolus magnitudinem illorum ostendit quae erga nos a Christo facta sunt; et quoniam omnis e1us correctio in promissionibus posita est, quae est renouatio futura in futuro saeculo, idipsum et Ephesiis scribentem dixisse ostendimus. s et quoniam transiuit ulterius ad suam personam, designans quod suasi fuissent ab illis qui suadebant eis diligentiam adhibere super custodiam legis: si tamen permanetis in fide fundati et stabiles et non commoti a spe

euangeli quod audistis, et reliqua.

10 et sicut in illis in quibus firmiter eos credere hortabatur, gratias agens pro illis commemoratus est quoniam et per omnem orbem euangelii gloria uim suam uindicat; sic et hoc in loco designans quasi quia seducti fuerant ab illa gloria, quae apud omnes firma esse uidetur. quod et memoratur, ut maius eos erubescere faciat: 5 quod praedicatum est in omni creatura quae sub caelo est. graue admodum erat ut discederent ab illa re, quae in communi ab omnibus bona esse conclamabatur. euidentius facere cupiens illud quod dicit, adiecit: cuius factus sum ego Paulus minister.

20 Thoc enim erat opus eius, ut zTovtTO yao Hy Zoyov avrov, TO praedicaret euangelium in gen- xyouttetv cic ta EOvy TO evayyEetibus, excepta legitimorum ob- tov &w tH¢ TOV voulndv mapatn-

seruantia™; ONOEWs.

sicut beato Petro ceterisque diuidit praedicationem, sicut ipse Ga-

2s latis scribens memoratus est. et ostendens quemadmodum conscius sibi sit quod bona doceat: nunc gaudeo in passionibus pro uobis et suppleo minorationes tribulationum Christi in carne mea, pro corpore eius quod est ecclesia; cuius factus sum ego minister.

4 EfesisC 6 essentH 8 permanentis C* 10 inquit (for in quibus) H

12 designat C (corr) 13 reductiH || fuerintr) 16 communer 17

clamabatur /conclamatur 6 18 adicitCr 19 ministeromH 20 sq. Coisl. 204, f. 148 b [Cr. vi. 312, Fr. 142]. Oeddap06g protv: tovTO, %.7.A. 22-23

obseruantiam C* 26 edoceatH 27 nam HAHquinuncr 29 egoomH

LETTER TO THE COLOSSIANS 395 pointed out that it is on the basis of the things to come that the apostle demonstrates the greatness of what Christ has done for us and that all his reforming guidance has been placed in promises concerned with the future renewal in the age to come. And we have demonstrated that he has said the same thing when writing to the Ephesians. And since further on he passed over to his own person, pointing out that they might have been persuaded by those who were trying to persuade them to display diligence in keeping the law: 1:23a if at any rate you persevere founded in faith and steadfast and not moved from the hope of the gospel that you have heard, and the rest,*’

Just as in those verses (1:3-6) in which he was exhorting them to believe with steadfast faith, he gave thanks for them and mentioned that even through the whole round world the glory of the gospel is claiming its strength, so also in this place he points them out as though it were the case that they had been led astray from that glory that seemed to be steadfast among all.'® And this is mentioned to make them blush all the more: [279] 1:23b which has been preached in every creature that is under heaven,

It would have been extremely serious for them to have gone astray from that practice that was acclaimed to be good by all in common. Wishing to make his meaning clearer, he added: 1:23c of which I, Paul, was made a minister.

{For it was his work to pre- For this was his work, to preach the gospel to the Gentiles, ach the gospel to the Gentiles, apart from observing the law’s apart from observing the law’s

ordinances,* ordinances.

as he divided the preaching with blessed Peter and the others, just as he himself mentioned when writing to the Galatians (Gal 2:9). And to show how conscious he is that he is teaching good things: 1:24-25a Now I am rejoicing in sufferings for you, and I am filling up the lacks of the afflictions of Christ in my flesh for his body, which is the church, of which I have been made a minister, "7 Swete (1:278) points out that this is “a superfluous gloss,” since the rest of the text does follow. *8That is, both his hopes and fears for them are grounds for exhorting them to persevere in faith.

396 AD COLOSSENSES |‘itaque et delector patiens ‘Mote (onotv) Adouc. xat mKopro uobis; [et] quoniam praeue- ywv dm budv’ xat Exerdh TOOAKniens ad conferendum uobis be- Bev bréoe tig buetépus evepyectac neficium passus est Christus, ut é&malev 6 Xorotéc, Hote cya Exv5 corpus suuM UOsS per resurrec- TOD DUKE aToMHvaL Sia THS avactionem esse pronuntiaret, illa tacews, te TeOGAElTOvTAa Tats OAt-

quae deerant tribulationumeius eow adtod tatc brte budv dvaab illis quae pro uobis erunt 7mAyped.’ ti dé Av TO mpOGAEtrOv;

adimpleo ego. quid erat quod 76 yualdvtag bua tiva gotiv te 1o deerat? ut discentes, quae sunt treo budv xatopIwhévta map’ adilla quae correcta sunt pro uo- Tov, dé&ac0a. thy meol adta&yv éxbis, suscipiatis de illis promis- ayyeAtav: totto dé &vev Tévwv xat sionem. hoc autem sine labo- OAtvewv yevéoOar oddaud¢ oldv te re et tribulationibus fier1 nequa- jv bree dy TOUTWY TOGYM, TeELtav

15 Quampotest. prohisergopatior xat xynpvttwy &racw ta xxtooIwcircumiens et praedicans omni- Oévta, Hote buase mrotevouvtas TY,

bus illa quae sunt directa, ita ut draOécer tio Yuyic thy Teg aduos credentes affectu animi pro- tov oixetwow déFac0an tobtwv yao pinquitatem illam quae ad eum éy@ xatéotyy dtdxovos.’

20 eSt accipiatis; horum enim ego extiti minister*.’ et ut ne uideatur alta sapiens sibi ipsi ministerii adscribere directionem: secundum dispensationem Dei quae data est mihi in uobis, adimple2, ve uerbum Det, mysterium quod absconditum est a saecults et a genevationibus,; nunc uero manifestum est sanctis etus, quibus uoluit Deus notum facere quae sunt diuttiae gloriae mysteri hutus in gentibus.

haec quidem etiam ipsis sermonibus in illam epistolam quam Ephesiis scripserat posita esse quis inueniet, eo quod et illam et 30 istam ad illos qui se non uiderunt scribebat; ideo et multos sensus et in illa epistola et in ista similiter posuisse uidetur. dicit ergo quoniam ‘minister1um hoc commissum est mihi a Deo ita ut omnes doceam illud quod olim omnibus erat incertum, nunc uero sanctis eius est cognitum.’ quid illud tale? quod ob multam suam 35 bonitatem et gloriae liberalitatem etiam et gentibus similiter eo1 etomCH r: txtjacobit || sq. Coisl.2041. c. [Cr. Fr.] 5 uobisC Ar: txt con}. Jacobi 10 discenteC*H 11 suntcorrectar 24 inquit (aft. disp.) addr 28 illaepistolaC (corr)r 29 quisomCH || inueniesC (corr) 31 et inilla et inistaepistolar 34 cogn.estr || quod (for quid) Cr

LETTER TO THE COLOSSIANS 397 {“And so I am even glad “So that (he says) I am glad when I suffer for you. Since even when I suffer for you. And Christ, coming before, suffered since Christ in anticipation sufto bring you benefit, so that he fered for your benefit to demight proclaim you to be his clare you his own body through body through the resurrection, the resurrection, I am filling up I am filling up what was lacking what is lacking in his afflictions

in his aflictions by those that for you. What was it that 1s will be for you. What was it lacking? For you, by learning that was lacking? That by lear- what was achieved for you by ning what are [280] those things him, to receive the promise conthat have been accomplished for cerning them. It would not be

you, you may receive the pro- possible in any way for this to mise of them. But thiscan by no come about without toils and af-

means be done without toil and flictions. So for these things afflictions. Therefore, I suffer I suffer, going about and preafor this, going about and pre- ching to all what has been acaching to all, those things that complished, so that by beliehave been accomplished, sothat ving with the soul’s affection by believing with the soul’s af- you may receive familial intifection you may gain familialin- macy with him. For itis of these

timacy with him. For it is of things that I have been establithese things that I have taken shed a minister.” my place as a minister.’* And to assign what directs his own ministry, so that he may not seem to think highly of himself: 1:25b-27a according to the dispensation of God that was given to me among you, to fulfill the word of God, the mystery that was hidden from ages and from generations but has now been revealed to his saints, to whom God willed to make known what are the riches of the glory of this mystery among the Gentiles,

Indeed, anyone will find this also placed in the very discourses in the letter he had written to the Ephesians (Eph 3:2-6), because

he wrote both that letter and this one to people he had not seen. And so there are many ideas [281] that he seems to have put down in a similar way both in that letter and in this one. Therefore, he says that “this ministry has been entrusted to me by God, so that I might teach everyone what was once unclear to all but 1s now known to his saints.” What is such a thing? That because of his great kindness and his glorious generosity he has bestowed the

398 AD COLOSSENSES rum praebuit fruitionem. nam antiquis temporibus omnis pietas in ludaeorum genere circumscripta habebatur, gentibus uero nulla ad eos erat societas; euangelium uero communem omnibus futurorum promisit donationem, quod et mysterium uocat, eo quod s oOlim erat occultum, nunc autem est manifestum. nam quia dixit: sanctis etus quibus uoluit Deus, de apostolis dixit et illis qui tunc erant praepositi; de quibus et Ephesiis scribens euidenter dixisse uisus est. et quoniam dixit: quae sunt diuttiae gloriae mysterit, adiecit:

0 quod est Christus in uobts spes gloriae. thoc est magnae diuitiae, id obtos 6 wéyas TAOUTOG, 6 Xouo-

est, Christus, et ut in illum 76¢ xat tO én’ adtH motedenv’ obcredamus; hic enim est futurae ‘toc yao H THS weArodans SEs eAgloriae spes, qui et causa nobis tc, 6 xat Thy aitiav Huly tod me0015 bonorum extitit, donans nobis Soxky éxeiva yaouskuevos. ut illa expectemus.* quem nos adnuntiamus, admonentes omnem hominem, et docentes omnem hominem, in omni sapientia, ut exhibeamus omnem hominem perfectum in Chnisto Tesu.

20 ‘hunc (inquit) praedicamus, omnem hominem docentes ut in eum affectum habeant, ut in futurum adsequi possint perfectionem per illam quae in eo est fidem.’ ‘perfectionem’ etenim futurum statum uocat et in illa epistola quam ad Galatas, et in ista quam ad Ephesios scripsisse uidetur; cui statui nihil boni deesse 2; uidebitur. et quoniam omnia ista ad illud retitulat quod dixerat: nunc gaudeo in passionibus pro uobts, resumit iterum illud: in quo et laboro in agone positus secundum operationem eius, quam operatus est in me in uirtute.

‘pro his (inquit) et laborare cupio, omnimodo decertans prop30 +=tertributam mihiad hoc uirtutem de caelo.’ inveniet autem quis et hoc per omnia simile esse secundum sensum illius epistolae, quam ad Ephesios scripsisse uidetur, ubi dixit: huius ret gratia ego Paulus uinctus Christi Tesu, et cetera. et quoniam ostendit euidenter sib1 competere pro his doctrinam, siquidem gentium ministerium 35 Ccommiussum habere uidetur et in hoc a Deo creatus est, satisfacere 5 manifestatum C (corr) 9 adicitCr 11 sq. Coisl. 204, f. 150 a [Cr. vi. 316, Fr. 143]. Oed8wpog. xalt KAAOS Guolws’ odtOG, x%.7.A. 13 hincH a1

effectum C* H 25 retulit (forretit.)r 27 etomH 28. operatur esse (for operatus est) H operatur r

LETTER TO THE COLOSSIANS 399 enjoyment of these things likewise even on the Gentiles. For in the times of old all true religion was kept restricted to the Jews, while

the Gentiles had no association with them. But the gospel has promised to everyone the common gift of the things to come. Paul also calls this a mystery, because it was once hidden but now has been revealed. For when he said to his saints, to whom God willed, he spoke of the apostles and those who were placed in charge at that time. He is also seen to have spoken clearly about them when writing to the Ephesians (Eph 3:5). And when he said what are the riches of the glory of the mystery, he added: 1:27b which is Christ among you, the hope of glory,

{This is the great riches, that This is the great riches, is, Christ and that we may be- Christ and to believe in him. lievein him. Forthisisthehope For this is the hope of the glory of the glory to come, which also to come, which gives us the has come to be the cause of good cause of expecting those things. things for us, giving us our expectation of them.* 1:28 whom we proclaim, admonishing every person and teaching every person in all wisdom, so that we may present every person perfect in Christ Jesus, “It 1s him (he says) that we preach, teaching every person so that they may have affection for him, so that they may be able in the future to acquire perfection [282] through faith in him.” Indeed, he calls the future condition “perfection” also in the letter to the Galatians (Gal 3:26; 4:1-7) and in what he is seen to have written

to the Ephesians (Eph 4:13). Nothing of the good will be seen lacking in that condition. And since he is summing up all these things back to where he said (Col 1:24): Now I am rejoicing in sufferings for you, he repeats the idea:

1:29 in which also I toil, placed in a contest according to his working that has been worked in me in power.

“For these things (he says) I want also to toil, contending in every way because of the power bestowed on me from heaven for this.” And anyone will find this, too, to be similar in all respects to the sense of the letter he is seen to have written to the Ephesians, where he said (Eph 3:1): For this reason I, Paul, a prisoner of Christ Jesus, and the rest. And since he showed clearly that teaching on behalf of these things belonged to him, if indeed he is seen to have

been entrusted with the ministry to the Gentiles and if indeed

400 AD COLOSSENSES properat eis, quoniam nondum uenerat ad eos: uolo enim uos scire, qualem agonem habeam pro uobis et illis qui in

Laodicta sunt, et quotquot non uiderunt faciem meam in carne. ‘nec enim illud uolo (inquit) uos ignorare, quoniam etsi non ui-

5s diuos, sed ualde et de uobis agonem sustineo; nec enim minus de uobis sum sollicitus, quam de illis quos uidi.’ quid autem est illud, quoniam agonem pro illis pateris? ut consolentur corda eorum instructa in caritate et in omnibus diuttis perfectionis prudentiae.

10 ‘ut et uos in illam caritatem quae erga Christum est conuenientes, firmo intellectu illorum bonorum quae expectantur adsequamini fruitionem.’ in cognitionem mysterit Det Patris et Christ1, in quo sunt omnes thesauri sapientiae et scientiae absconditt.

15 ‘et ut inenarrabilibus bonis communicetis, quae a Deo donata sunt nobis, quae etiam absconsa sunt nunc in Christo; cum quo, cum adparuerit in futuro saeculo, et illa quae erga nos est liberalitas in ipsis tunc uidebitur operibus.’ T‘mysterium’ etenim, sicut fre- wvortherov de xaret Thy meet ta EOvy 20 quenter diximus, uocat illam yéouw, we &v &dynArov odcay Tots 70d

gratiam quae erga gentesest,eo Ttovtov, éemtyvwow de uvotyptov quod et ignota erat primitus; co- thy wetovolav avtyc. amoxodpouc

gnitionem uero mysteri partici- 8& mdvtas tods Pycaveods tic pationem eius edicit esse. ab- ocogiac xal tis yrdoews elvan év 2s sconsos uero omnes thesauros 716 Xprote@ AEYet, OS &V TOV WETA

sapientiae et scientiae esse in moAAjco xatopNwlevtwyv ovvecewe Christo edicit, utpote cum mul- 61a tot} Xorotov ore THs NuetEpac ta prudentia institutos esse per evepyeciag voy wev dvtwv adnrwy,

Christum pro nostra utilitate, gavycovévoy dé téte OmdT ay 30 quia nunc quidem sunt incer- gatvytar xat adtdc. ti, uidebuntur autem tunc, cum adparuerit et ipse.* edicens agonem quem habet pro illis, adiecit: hoc dico, ut ne quis uos circumueniat in uersutia uerborum.

15 donaC* 19 sq. Coisl. 204 /.c. (p.281) 22 erantCr || sq. Coisl. 204, f. 150 b [Cr. vi. 317, Fr. 143] Oed8wpoc. KAAS SE Oot. amoxedpons, x.7.A. 30

qui (for quia) Cr || opatvetas Cr. Fr.: txt cod. 33 edicens—adiecit om r

| adicit C

LETTER TO THE COLOSSIANS AOI he was appointed by God for this purpose, he is eager to make amends to them for the fact that he had not yet come to them: 2:1 For I want you to know what kind of contest I have for you and those who are in Laodicea and as many who have not seen my face in the flesh,

[283] “For neither do I want you to be ignorant (he says) of the fact that, though I have not seen you, yet I am undergoing a contest even about you, for I have been no less concerned about you than about those I have seen.” So why is it that you should suffer a contest for them? 2:2a so that their hearts may be encouraged, drawn up in love and in all the riches of the perfection of understanding,

“So that you, too, agreeing together in the love of Christ, may acquire with steadfast understanding the enjoyment of those good things that are awaited.” 2:2b-3 in the comprehension of the mystery of God the Father and

of Christ, in whom are all the treasures of wisdom and knowledge hidden.

“And so that you may share in the ineffable good things that have been given us by God, which also are now hidden in Christ. When he shall appear in the age to come, with him at that time his generosity toward us will also be seen in the works themselves.”

TAnd, as we have often said, he And he calls the grace concalls the grace toward the Gen- cerning the Gentiles a mystery tiles a mystery because it was since it was unclear to those beunknown at first, but he decla- fore this time, but he calls shares their sharing it the compre- ring it the comprehension of the hension of the mystery. And he mystery. And he says that all the declares that all the treasures of treasures of wisdom and knowwisdom and knowledge are hidden ledge are hidden in Christ, since

in Christ—as, of course, [284] the things accomplished with to be established with much un- much understanding through derstanding through Christ for Christ for our benefit are now our benefit—because they are unclear but will appear at the now, indeed, unclear, but they time when he also appears. will be seen at that time when he will also appear himself.*

Declaring the contest he has for them, he added: 2:4 I am saying this so that no one may cheat you in the cunning of words.

402 AD COLOSSENSES quid est autem hoc dico? ‘et qua ratione hunc habeo de uobis agonem? timeo enim, ne quando mutabilitatem aliquam sustineatis suasoribus intendentes. tunc enim poteritis, ut dixi, adsequi uobis promissa, quando permanseritis erga pietatem firmi.’ 5 et ostendens quoniam et laetitiae illorum participatur, si bene se illa quae erga illos sunt habuerint: si enim et carne absens sum, sed spiritu uobiscum, gaudens et uidens uestrum ordinem et firmamentum fider quae in Christo est.

‘licet absens sim, sed uobiscum sum affectu animi, gaudens in ro uobis, si tamen firmo cogitatu in Christi fide permanere uolueritis.’ et ultra incipit exhortationem facere euidenter: sicut ergo accepistis Christum Iesum Dominum, in ipso ambulate, vadicatt et superaedificati in ipso, et confirmati in fide, sicut docti estis, abundantes in ea in gratiarum actionem.

15 per omnia haec illa dicere uoluit: ‘in illis manete quae accepistis, secundum illa conuersantes’; ita ut manifestum sit, quoniam extra obseruantiam legitimorum illa ab Epaphra susceperunt. propterea et laudauit traditionem eius in principio. bene autem quia et in gratiarum actionem adiecit, ostendens quoniam sic 20 bonaest doctrina ita ut gratias agere conueniat eos, pro quibus eam cognouerunt. deinde et aduersarios improbans dicit: uidete ne quis uos depraedetur per philosophiam et inanem seductionem.

philosophiam dicit uerborum pomposam doctrinam, quae ab 2s aduersariis cum quadam simulatione fieri solebat ad seductionem audientium. inde et ostendens quoniam non uera erat philosophia, sed seductionis uerba ad deceptionem auditorum et excogitata erant et adinuenta: secundum traditionem hominum, secundum elementa mundi et non 30 ©60secundum Christum.

secundum elementa mundi dicit dierum et temporum obseruan-

6 ait (aft hab.)r 7 carnemC*r g sumomH 10 Christo C* 14 habundanterC H 15 quoniam (aft. uoluit)addr 16 illamC*r 17 leg. obs. H 18 laudabitC 21 docuit (for dicit) Cr 25 aduersarios H

LETTER TO THE COLOSSIANS 403 What, then, is [ am saying this? “And tor what reason do | have this contest for you? Because I am afraid that there may be a time when you may undergo some inconstancy by paying attention to those trying to persuade you. For you will be able, as I have said,

to attain the things promised to you at that time when you will have persevered steadfast in true religion.” And showing that he was also sharing in their gladness if they were content with their

circumstances: | 2:5 For if even in the flesh I am absent, yet in the spirit lam with

you, rejoicing and seeing your order and the firmness of faith’? that 1s

in Christ. “Even though I may be absent, yet I am with you in the soul’s affection, rejoicing in you, if indeed with steadfast consideration

you will prove willing to persevere.” And from this point on he clearly begins to compose an exhortation: 2:6-7 Therefore, as you have received Christ fesus the Lord, walk in him, rooted and built up in him, and established steadfast in faith, as you have been taught, abounding in it for thanksgiving.

[285] By all this he meant: “Remain in those things you have received, living your lives according to them.” This is so that it may be obvious that they received those things from Epaphras apart from the observance of the law’s ordinances. Because he also praised Epaphras’s handing over of the faith in the beginning (Col 1:7-8), he also rightly added that it was for thanksgiving, showing that the teaching was so good that it was right for them to give thanks for having learned it. ‘Then, also to condemn the opponents he says: 2:8a See that no one plunders you by philosophy and empty seduction,

By philosophy he means teaching made ostentatious by words, the kind that was usually composed with some kind of pretense by the opponents for the seduction of the hearers. ‘Then, to show that the philosophy was not true but that words of seduction designed

to deceive those who heard them had been both contrived and invented: 2:8b according to the tradition of humans, according to the elements

of the world and not according to Christ.

, By according to the elements of the world he means the observa*9?'The text should read “your faith,” but the second “your” has been omitted.

404 AD COLOSSENSES tiam, eo quod ab elementis mundi perficiuntur ista. ‘elementum’ enim ‘mundi’ solem dicit et lunam, ex quibus dierum quoque et temporum cursus effici uidentur; sic enim illud et Galatis scribens dixit. traditionem autem hominum non ipsam legem uocauit, s sed illam doctrinam ilorum qui tunc erant; humanam dicens esse eo quod nec secundum Dei sententiam fiebat. unde et ostendens prauitatem eius adiecit: et non secundum Christum. Christi personam contrasistit ut ostendat prauitatem doctrinae, si tamen et ad alia eos adducit qui discunt, praeterquam ad Filium. 10 quoniam in ipso inhabitat omnis plenitudo diuinitatis corporaliter. omnem plemtudinem deitatis hoc in loco iterum dicit uniuersam creaturam repletam ab eo; dicit enim illum sensum quem in superioribus posuisse ulsus est, quUOniam Omnis creatura in eo inhabitat, hoc est, 1psi coniuncta est, et quasi quoddam corpus in 13 se retinet aptatum, propter illam copulationem quae ad eum est. quemadmodum ergo inconueniens est intendere illi qui alia docet, praeterquam quod ille docuit, in quem omnia coaptata sunt et copulata! hoc enim est a communi consensu se ipsum extraneum facere. et euidentiorem ipsam inconuenientiam faciens adiecit: 20 et estis 1n illo repleti, qui est caput omnis principatus et potestatis. euldenter illa, quae in superioribus dicta fuerant, compendiose iterum ait: “‘etenim et uos eum habentes in uobis, digni estis habiti eius copulationi, qui et omnibus inuisibilibus uirtutibus in ordine capitis consistit, eo quod omnia ob cognationem ad illum sicut 2, COrpusconiuncta sunt.’ deinde et magnitudine donationum ad uerecundiam eos adducens dicit: in quo et circumcist estis circumcisione non manu facta in exspoliationem corporis peccatorum carnis, in circumcisione Christi.

‘in 1pso (inquit) et ea quae in eo est fide ab inposita uobis mor-

30 talitate estis eruti, cum qua mortalitate etiam peccata uestra su-

8 etostenditr 8-9 sitamen—filum omr 13 ineumC* 13-14 _ habi-

tatr 16 quia (for qui)r 17 coaptaC* 1g adicitC 22 aiuntr 23 uirt. inuis. H 24 cognitionem H 25 magnitudinem C* magnitudor 27 manifesta H 2g abimpositam H 29-30 mortalitatem estis eruditi C* H r

LETTER TO THE COLOSSIANS 405 tion of days and seasons, because they are accomplished by the elements of the world. For by “elements of the world” he means the sun and the moon, from which the courses of days and seasons are

seen to be brought about; for so he said also when writing to the Galatians (Gal 4:3). And he did not call the law itself the tradttion of humans, but the teaching of those people who existed at that time, saying that it was human because it did not come about in accord with God’s judgment. Then, to demonstrate its perversity he added and not according to Christ. He made the contrast with Christ’s person to demonstrate the perversity of the teaching, if at any rate it led those who learned it to things other than the Son. [286] 2:9 For in him the entire fullness of divinity dwells bodtly, By the entire fullness of deity”° in this place he again means the

entire creation filled by him. For he is giving the same meaning he is seen to have put down above (Col 1:19), that the entire creation dwells in him, that is, is joined to him, and he holds it fast like a body fitted to himself because of the linking that binds it to him.

Therefore, how wrong it is to pay attention to that person who teaches things other than he taught, the one in whom all things are fitted and linked together! For by general agreement this would be for someone to make himself a stranger [to the faith]. And to make what is wrong with this clearer he added: 2:10 and you have been filled in him who 1s the head of every ruler and authonity,

Clearly he is succinctly repeating what had been said above (Col 1:16): “Indeed, since you also possess him in yourselves, you have been held worthy of being linked with him, who for all the invisible powers [287] is also established in rank as the head, because all things have been joined together as his body on account of their kinship with him.” Then, also to induce them to shame by the greatness of the gifts, he says: 2:11 in whom also you have been circumcised with the circumcision not made with hands, in the stripping off of the body of the sins of the flesh, in the circumcision of Christ,

“In him (he says) and by faith in him you have been uprooted from the mortality imposed on you, and with mortality he has 2°See Swete’s note (1:286): “Our translator follows the Latin authorities in

the text, but in the comment throws off their trammels, and represents ty> Oedtyt0¢ by its more precise equivalent.”

406 AD COLOSSENSES stulit.’ uult enim dicere quoniam ‘inmortalitatem adsecuti estis, in qua constituti ultra non peccabitis, quod ex mortalitate sustinebatis necessitatem; itaque conuenit et propter hoc non ingratos uos ulderi erga illum, qui tantorum uobis bonorum extitit proui5 sor.’ bene autem ‘circumcisionem’ nominauit mortalitatis ablationem, ita ut ex comparatione ostendat eius differentiam; siquidem ib1 corporis ablatio exigua est nullam habens prodificationem, hic uero tanta mortalitas aufertur in melius corpore nostro transformato. unde et ‘non manu factam circumcisionem’ uocauit eam, ita ro ut ex eo modo inoperationis eius ostendat differentiam; siquidem illic humana manus est, quae perfecit circumcisionem, hic uero diuina est gratia, quae inoperatur mortalitatis ablationem. necessaria uero est et adiectio quam adiecit dicens in circumcisione Christi, ut dicat quia ‘hanc circumcisi estis circumcisionem, cuius pro-

15 missum uobis praestitit Christus.’ et quoniam magna erant quae dicta fuerant, necdum uero in opere erant effecta: consepulti (anquit) zlli in baptisma, in quo et consurrexistis per fidem operationis Dei, qui suscitauit eum ex mortuis. ‘si autem necdum negotio id potiti estis, tamen iam in forma 1l-

20 lorum effecti estis, commortui in baptismate et conresurgentes e1. euidens est quoniam baptisma adsecuti estis credentes primitus, quod potens sit ista facere Deus; et fecerit iam, ex quibus et suscitauit ex mortuis Christum, in illo communis resurrectionis primitias operatus.’ multis uero in locis in apostolica doctrina ines2s se docuimus, quoniam probationes illorum quae secundum Christum sunt de futuris semper facere consueuit. commemoratur uero et forma illa quae ad praesens impletur, ita ut uideantur illorum quae expectantur pignora aliqua in praesente habere; hinc etenim sancti Spiritus primitias in baptismate percipimus. quoniam au30 tem dixit formam, resumit illum quod dictum fuerat a se, ut latius illam, quasi exinde est, gratiam explicet: et uos, cum essetis mortui delictis et praeputio carnis uestrae, conututficauit cum ipso, donans uobis omnia delicta.

2 sustinebitisy || ex mortalitatis sustinebatis necessitate C (corr.) 8 no-

stroom H 14 hac, circumcisioner 17 quaCH 18 eumomC*¥ = 20 consurgentesry 28 inpraesentiC (corr.)r 30 illud C(corr.) 31 quae (for quasi) C (corr.) quamr_ || inder

LETTER TO THE COLOSSIANS 407 also taken away your sins.” For he means that “you have drawn near to immortality; once established in it you will no longer sin to the extent that you used to submit to its necessity because of mortality. And so it is right also for this reason that you should not seem ungrateful toward him who has come to be your provider of such great good things.” And he rightly called the removal of mortality circumcision, so that by the comparison he might demonstrate its difference—assuming that there the removal from the body is small, having no profit, but here such great mortality 1s removed when our body is changed for the better. ‘That is why he called this removal the circumcision not made with hands, so that he

might demonstrate its difference by the method of its operation— assuming that, there, it is the human hand that [288] completes circumcision, but here it is divine grace that works the removal of mortality. But the addition he made by saying in the circumcision of Christ is also necessary, so that he may mean “you have been circumcised with this circumcision, the promise of which Christ has bestowed on you.” And since what had been spoken of was great but had not yet been brought about in actuality: 2:12 buried (he says) with him in baptism, in which you have also been raised with him through faith in the working of God who raised him from the dead.

“Even if you have not yet acquired this as a matter of fact, nevertheless, you have been fashioned in the type of those things, since in baptism you have died and been raised together with him. It is clear that you have drawn near to baptism first of all because

you believe that God has the power to do those things and has already done them, because he has raised Christ from the dead, having worked in him the firstfruits of the general resurrection.” And in many places we have taught that this claim is present in the apostle’s teaching, since he had the habit of always giving proofs of what has to do with Christ from the things to come. But that type which is fulfilled in the present is also mentioned, so that they may be seen to have in the present certain pledges of those things that

are awaited. Indeed, from this consideration it is the firstfruits of the Holy Spirit [289] that we reap in baptism. And since he has spoken of the type, he takes up what he had said so that he may explain more fully that grace as follows: 2:13 And you, when you were dead in transgressions and in the uncircumcision of your flesh, he made alive with him, pardoning all

408 AD COLOSSENSES |‘praeputium’ hoc in loco axpoBvotlay évtatOa od thy Tod non corporis dicit, sed sicut cir- cm@patog Eyer, GAN Gomeo TeEcumcisionem ablationem uoca- pitowny thy capatocow exkAecev uit mortalitatis, sic ‘praeputium’ tig OvytétyTO>G, ots a&xp0BvC-

s illud uocauit quod adhuc cir- thay td mepxetoOar err thy Ovycumfert mortalitatem. hoc ergo tétyta«. todto obv Aéyer, StL ‘vedicit, quoniam ‘mortificatos uos vexpwpévousg bums Tots dunothuapeccatis propter circumpositam ow d.d& thy mepixetuevyny Ovytét7uobis mortalitatem conresusci- ta ovvavéotyoey TH Xorota, év ad-

10 tauit Christo, in ipso commu- 76 Thy xowhy aveotacw xatepyanem resurrectionem efficiens, ex c&uevos, ap’ He Trav eldog anotlac qua omnis species peccatiuestri budv apavicbynoetat.’

exterminabitur.’* hoc enim dicit donans uobis omnia delicta, eo quod constituit nos 15 extra facilitatem peccandi per resurrectionem; etenim postquam inmortales natura extiterimus, peccare ultra nequaquam poterimus. deinde coniungit et aliud bonum, quod hinc nobis adquisitum est, quod et ad praesens argumentum sibi conuenire existimabat: 20 delens cautionem decretis quae erat aduersus nos, quae erat contraria nobis, et ipsam tulit de medio, configens eam cruct.

cautionem legem dicit, cu1us omnes actus implere debemus, utpote positae a Deo. quod erat durum, immo inpossibile, ut secun-

dum legis scrupulositatem iustificaremur, quia lex qualitercum2, que et quandocumque peccantem punire praecepit; non peccare uero ad plenum hominem existentem ualde erat inpossibile. ex quibus fiebat ut illos qui sub lege conuersabantur securos a poena efficere minime posset. cautionem ergo aduersus nos legem uocat, eo quod erat contraria nobis, hoc est, non permittens justifi30 cationem adsequi propter suam scrupulositatem; et hanc cautionem deleuit decretis, ut dicat ‘resurrectionem et inmortalitatem’—

1-2 sq. Coisl. 204, f. 152 b[Cr. vi. 321, Fr. 143] 0e68wp0c. a&xpoBvottay, x.7.A.

7 mortificatisr || ‘yaegcod. edd. g-10 conresusc. Christum C H cum

resusc. Christumr 22 actumCr 27 illiC*Hr 28 efficir || possit C* H possintr || chirographum (for caut.) /

LETTER TO THE COLOSSIANS 409 your transgressions,

TIn this place he does not Here he does not mean the mean the uncircumcision of the uncircumcision of the body, but

body, but just as he called just as he called the removal the removal of mortality “cir- of mortality “circumcision,” so cumcision,” so he called what he called the fact that mortality still spreads mortality round still encompasses us uncircumcetabout uncircumcision, 'There- sion. ‘Therefore, he means this: fore, he means this: “When you “When you were made corpses were made corpses in sins be- in sins because of the mortacause of the mortality placed lity that lay about you, he raiaround you, he raised you up sed you up with Christ, working with Christ, bringing about in in him the general resurrection him the general resurrection by by which every form of your sin which every form of your sin will be removed.” will be removed.’”*

For he says pardoning all your transgressions because he has established us outside the easy tendency to sin by the resurrection. In fact, after we shall have come to exist immortal in nature, we

shall in no way be able any longer to sin. Then he joins also another good acquired for us from this, and one that he thought suitable for his present argument: 2:14 erasing the document, with the decrees,”* that was against us, which was contrary to us, and he took it from the midst, natling tt to the cross.

[290] He calls the law the document, all the duties of which we must fulfill, since they have been put down by God. But it was hard, indeed impossible, for us to be justified by exact care for the law, because the law decreed the punishment of whoever sinned, however, and whenever. But it was quite impossible that any existing person should completely refrain from sin. From these considerations it came about that it is by no means possible

to make those who lived their lives under the law safe trom punishment. ‘Therefore, he calls the law the document against us, because it was contrary to us, that is, not permitting the acquisition of justification by exact care in keeping it. And he erased this document with the decrees, meaning “the resurrection 21 Delens cautionem decretis. Cautio can mean a written stipulation or proviso, and the translator has used the word to render yeredyeagov.

410 AD COLOSSENSES dogmata enim ista esse et Ephesiis scribens dixit, legem praeceptoyum in decretis destituens. quare? quoniam lex necessaria erat illis qui subiacebant peccato, retinens ac prohibens eos a peccato; quia autem resurgentes effecti sunt inmortales, peccare ultra non pote5 runt. itaque et lex superflua est illis qui hui1usmodi sunt; et ‘in hoc (inquit) nos securos facit, ut ne ulterius sub lege conuersemur, unde uel maxime sub poena facile incurrebamus.’ bene autem dixit, configens illam cruci, eo quod secundum praesentem uitam lex uti-

lis est nobis, quando et peccare possumus; finis uero huius uitae ro mors est. ‘confixit (inquit) illam cruci, mortuus enim finem legi dedit. nec enim in illis qui resurrexerunt locum aliquem ultra habere poterit lex. nam et nos secundum hoc extra legem efficimur, secundum quod illis quae futura sunt transimus per formam baptismatis, secundum baptisma nostram conuersationem ordinan15 tes.’ et quod maius est: exuens se principatus et potestates traduxit cum fiducia, triumphans eos 1n se.

|principatus et potestates hoc at aveTixetucvar Suvamets obx &v in loco contrarias dicit esse uir- mote goyov tie ioyby uh émideyo-

20 tutes, quae aduersus nos nullam yévwv udev &uaetaverv. ‘tq odv aliquando habuissent uirtutem, d&rofécOat (gyolv) thy OvytétyT«, Sl nos peccare minime potuis- ‘yv mE THs xoLwijs &petAev edeoye-

semus. ‘nam deponere (inquit) lac, amedvcato xdxetvev thy «00mortalitatem, quam pro com- evtetayv, je éxéyonvto xa? Huddy, 2s muni omnium abstulit utilitate, weytotny xat avauotBorov thy xat’ exuit et illos auctoritatem illam adta&v éoyackuevos vixnv, ao atoqua abutebantur aduersus nos, yuvO¥vau xdxelvous watny TocodTOV

magnam et indubiam aduersus émuderEapévoug xal’ judy tov 76eos proferens uictoriam; ita ut vov, ag ob urydév adtoic eyéveto 30 confundantur et illiuane aduer- 6@edoc, év xpetttov TH xataoTKCEL sus nos tantum sustinuisse labo- yeyovétwv Hudy, as und KuaoTEty rem, ex quo nullum profectum ‘pike émdéyeoOan Err.’

habere potuerunt, in meliorem statum transeuntibus nobis, ita

1 EfesisC* 4 sunteff.r 7 facilesub poenaH to mortuosC* 13 in (bef. illis) add C (corr.) 18 sq. Coisl. 204, f. 153 b [Cr. vi. 223, Fr. 143]. &AAoc

d& OFtWS YYaiv’ at avttx., x.7.A. 23 deponens C (corr.) 25 utilitatem C*

27. quaeC* 30 illeC*illaeuanaer || SqperaogCr. 31 Guaptaverv edd. 33 in melioris tantum C* r

LETTER TO THE COLOSSIANS AII and immortality”’—for also writing to the Ephesians he said that those things were the doctrines decreed (Eph 2:15): destroying the law of commandments by decrees. How so? Since the law was necessary for those who were subject to sin, holding them back and keeping them away from sin, but because when they are made ~ immortal by rising again, they will no longer be able to sin. And so, as well, the law is useless for those who are like this. “In this way (he says) he makes us safe, so that we may no longer live our lives under the law from which we were especially liable easily to meet with punishment.” And he rightly said nailing it to the cross, because the law is useful for us in the present life, when we are able to sin, and the end of this life is death. “He nailed it (he says)

to the cross, for when he died, he put an end to the law. Nor, indeed, will the law any longer have a place among those who have risen again. For in accord with this we are made to be outside the law, because we pass over to those things that are to come by the type of baptism, [291] ordering our way of life by baptism.” And something that is greater: 2:15 Divesting himself of the rulers and authorities, he led them in procession, triumphing over them in himself.

{In this place he means that The opposing powers would the rulers and authorities are never have had any power if the opposing powers, which we had not admitted sinning. would never have had any po- “Therefore, by putting off (he wer against us if we had been says) mortality, which he took able not to sin in any way. “For away for the common _ bene-

(he says) by putting off mor- fit, he also divested himself tality, which he took away for of their full power that they the common benefit of all, he used against us, working against

also divested himself of those them a victory great and unwho used that full power against doubted, so that even those who

us, displaying a victory over displayed so much toil against

them great and undoubted, so us in vain have been put to that even those are put to con- shame. From it they had no fusion for having undertaken profit, since we have come to such great toil against usin vain. be ina better condition, so that From it they have been able to we no longer admit sinning.”

gain no profit, since we have passed over to a better condition so that we can no longer sin.” *

AI2 AD COLOSSENSES ut ultra nec peccare possimus.’*

omnia enim coniunxit resurrectione. postquam ablati a mortalitate in incorruptione sumus effecti, eficimur quidem extra peccatum, liberamur uero et a seruitute legis; securi etiam efficimur et 5 ab omni daemonum impressione. quae cuncta sequuntur necessarie illos qui inmortales fuerint effecti, et ab omni facti fuerint peccandi conditione securl, qui etiam diuinam gratiam custodiunt in perpetuum 1n bonitatis affectum. et quoniam ostendit per illa quae per Christum facta sunt et a legis conuersatione nos securos ro effectos, adiecit: ne ergo quis uos 1udicet 1n esca aut potu aut parte festiuttatis aut neomeniae aut sabbatorum.

et ostendens obseruationis horum differentiam aduersus illam conuersationem quae secundum Christum est: 5 quae est umbra futurorum, corpus uero Christt. propemodo nihil illud esse ostendit comparationis exemplo; in tantum illa illis quae secundum Christum sunt infirmiora esse dixit, Im quantum a corpore infirmior est umbra. corpus equidem est substantia, umbra uero solummodo solet adparere; sed et ip20 saumbra, si non corpus fuerit, adparere nequaquam poterit. nam ut flat umbra aut uideatur, corpus id solet praestare. omnia ergo quae in praesenti sunt et horum obseruantia, umbra sunt, si ad illa quae Christi sunt comparentur; quoniam illa quae Christi sunt stabilita sunt, finem nullum sustinentia, eo quod inmortales et in2, COrrupti post resurrectionem efficiemur; illa uero quae legis sunt, in comparatione futurorum tamquam umbra sunt aliqua, eo quod in praesentem uitam statum suum tantum obtinent. nam esca et potus et festiuitas et neomeniae et sabbatum ad modicum tempus custoditum pertransibit, eo quod illi qui semel mortui sunt ulte30 rius hanc non indigent obseruantiam; Christi uero donatio, atubi semel coeperit, manet immobilis, nullam uertibilitatem umquam sustinens. quod enim dixit umbra futurorum, hoc dicit, quoniam in comparatione futurorum umbrae sunt ista omnia; unde ad signi2 resurrectioniC (corr.)r 5-6 necessarior 6 factiHl 8 in (bef. bon.) om

r 10 effectosomH || adicitCr 12 neomenaeC* 16 propemodum C (corr.)r || aliud(forillud)H 17 quiC* 19 ueroomH || solomodoC 24 sustinentesC Hr 27 in praesente uitam C* (praesenti C (corr.)) 29 pertransiuit C* H pertransiit ry 30 hac, obseruantiaC (corr.) r || ut ubi Y 33. Ita (for ista) C*

LETTER TO THE COLOSSIANS A13 [292] For he has joined everything to the resurrection. After we have been taken away from mortality and fashioned in incorruption, we are indeed made outside sin, and we are freed also from slavery to the law. We are also made safe from every assault of the demons. These are all necessary consequences for those who will have been fashioned immortal and will have been made safe from every occasion for sinning, and they perpetually keep the divine grace in their affection for its generosity. And since Paul demonstrated by what Christ accomplished that we have been made safe from living our lives by the law, he added: 2:16 Therefore, let no one judge you in food or drink or in a share of a feast or new moon or Sabbaths,

And to demonstrate the difference between observing these things and their contrast to living the life that accords with Christ: 2:17 which are the shadow of the things to come, but the body is Christ’s.

He demonstrated the former things to be all but nothing by his comparative example. Those things are as much weaker than what has to do with Christ as a shadow is weaker than a body. In fact, a body is a substance, but a shadow ordinarily merely appears. Moreover, the shadow could by no means appear by itself, if there were not a body, for the body ordinarily supplies the possibility for the shadow to come into being or be seen. Therefore, everything in the present and what we see of them are shadows, if they are compared to what has to do with Christ, since what has to do with Christ is firmly established, undergoing no end because we shall be made immortal and incorruptible after the resurrection. But what has to do with the law is like a shadow by comparison with the things to come, because it gains its position only in the present lite. [293] For food and drink and feast and new moons and Sabbath, though kept for a short time, will pass away, because those who have once died will no longer need their observance. But the gift of Christ, once it shall have begun, remains unmoved, undergoing no change at all. For when Paul said the shadow of the things to come, he means that all those things are shadows by comparison with the things to come. Then he added body in connection with

414 AD COLOSSENSES ficantiam umbrae corpus adiecit, hoc dicens, quoniam apud Christum ueritas est perpetuitatem habens. nemo uos deciptat.

hoc est, ‘nemo brauium uestrum tollat.’ brauium tollere dici5 tur, Si is qui uictor extitit inter illos qui uicti sunt, fuerit contra ueritatem statutus; illa ratione, quod illi qui brauia luctatoribus dare sunt directi, id soleant facere. quasi ergo in confessionem id deductum, quoniam hi qui in melioribus sunt tunc solent brauuis nudari, quando a melioribus ad deteriora deferuntur. 10 volens in humilitate et cultura angelorum, quae non utdit incedens, frustra inflatus ab intellectu carnis suae. feo quod per angelos lex di- ércerdy] Ov ayyéAwy 6 vouwos éAg-

cebatur data esse, quasi mini- yeto deddc0ar, wo av dStaxovyncastrantibus illis in tempore quo pévwv adtod modg thy Sdow (xa-

1s lex dabatur, sicut beatus Pau- Og xat 6 waxaorog Labtaog onlus dicit: sz enim quod per ange- atv’ ei yao 6 Ot ayyéhov hadndeic los narratum est uerbum fuit fir- Adyoc éyéveto PéBatoc) ot tov vomum. illi ergo qui legem cu- pov gvadttew adrovs davaretOovtec stodire eos suadebant, propo- mpoeBadrdrovto tobe KyyéAous, Os KY

20 nebant etiam angelos indigna- xat éxelvwv ayavaxtovvtwv, ci Uy ri, si non lex fuerit custodi- 6 véuo¢g gvAattotto’ cita xal weta. deinde et humilitatem quan- torétyt& twa SiDev Exedetxvuvto, dam simulantes ostendere pro- @¢ &v dee TYG TOU vduov MvAaxc

perabant, quasi qui ob timo- ovx é&totauevor TH unde TOVS aY2, rem ab obseruantia legis [non vyéAoug meptopa%v Tod vouou THY xat-

discederent, eo quod neque an- agpdvyot. “wy tolvev (pot) Tots geli sustinerent legis] contemp- Thy wetorédtyta tavtTyny éemderxvutu[m]. ‘nolite (inquit) inten- wéevorg xat BovrAouéevorg tTods ayyEdere illis, qui humilitatem hanc Aovg mooBaréobat mooceyynte* v70

30 ostenduntetuoluntangelospro- yao toqov Siavotag Acyouow & UY

ponere; elatione tamen sensus ltoaoty.’ sui illa dicunt quae nesciunt,* 4 aut brauium uestrum tollat (aft decipiat) add C H ! 4-9 hoc est— deferuntur om r 6 luctoribusC* 9g nudareC*H 12 sq. Coisl. 204, f.154 b[Cr. vi. 325, Fr. 144] Oeddwo0c. 4 Ererdy, u.7.A. 14 €0... quo (for in ... quo)r || qua(forquo)C quaeH 19 eisC (corr): omr || mooceB&dArov-

socod. 20-21 indignareC (corr) 23 ao & déCr. Fr.: txtcod. 25-28 ab obseruantiam legis contemptu C* et obseruantiam legis contempti C (corr.) ab obseruantia legis contemptu Hf ad obseruantiam legis contemptaer 31 sensur 32 nec sunt (for nesc.) C*¥ r

LETTER TO THE COLOSSIANS AIS the meaning of shadow, to say that the truth that has permanence is with Christ. 2:18a Let no one deprive you,

That is, “let no one take away your prize.”** ‘To take away a prize is said if one who has taken his stand as a victor should be placed contrary to the truth among those who were defeated, on the grounds that those who are appointed to give prizes to contestants have a habit of doing this. Therefore, this has been treated as an acknowledged fact, since those who are better off are usually stripped of their prize at the time when they are brought down from better to worse. 2:18b insisting on humility and on the cult of angels, which he has not seen when advancing, puffed up to no purpose by the understanding of his flesh,

[294] TBecause the law was Since the law was said to said to have been given through have been given through angels, angels, inasmuch as they were asthey were ministering when it

ministering at the time when was given, as blessed Paul also the law was given, as blessed says (Heb 2:2): for if the word Paul says (Heb 2:2): for if the spoken through angels was valid. message declared through angels was valid. Therefore, those who ‘Those who were trying to per-

were trying to persuade themto suade them to keep the law keep the law were also sugge- were setting forth the angels as sting that the angels would take though they would be vexed if offense if the law were not kept. the law were not kept. “Then

Then they were also eager to they also displayed a kind of show a kind of pretended humi- pretended modesty, as though lity, as though they were refu- they were refusing to abandon sing to abandon the observance the observance of the law be-

of the law because they were cause they were afraid to do afraid to do so, since not even so, since not even the angels the angels would put up with would overlook despising the despising the law. “Do not (he law. “Therefore, (he says) do says) pay attention to those who not pay attention to those who show this humility and wish to display this modesty and wish set forth the angels; [295] yet it to set forth the angels, for it is is by the exaltation of their un- by the arrogance of their under22'T‘he comment more clearly reflects the Greek, xataBpaBevéto.

416 AD COLOSSENSES et ostendunt quia non iuste dicunt.’ et non tenens caput, ex quo omne corpus per tactus et connexus subministratum et coaptatum crescit incrementum Det.

‘cum conueniat uos illa sectari, quae Christi sunt; in cuius af5s fectum [dum] commune corpus continetur secundum subministratam illis illam gratiam, illud quod secundum Deum est potestis facere incrementum.’ et dein ab illis quae ante erant ostensa facere properat exhortationem: st mortut estis cum Christo ab elementis hutus mundi, quid tam10 quam uiuentes in mundo decernitis: ‘ne tangas neque gustaueris neque contrectes’? ‘si ergo sic instituti estis, quasi qui iam et commortul estis Chri-

sto et consurrexistis et extra statum istius uitae estis effecti (hoc enim dicit ab elementis mundi huius); qua ratione quasi in praesenti

1s uita conuersantes patimini illos qui leges uobis statuunt et dicunt: hoc manduca, hoc noli tangere, et alia quae huiusmodi sunt?’ et arguens uanitatem traditionis eorum: quae sunt omnia in corruptione per abusionem, secundum mandata et doctrinas hominum.

20 ‘quorum finis (inquit) corruptela est et degestio, hoc enim solet fieri in omnibus escis.’ haec sunt hominum traditiones, sicut et in superioribus dixit; non legislationem dicit mandata et doctrinas hominum, sed nuperrima illorum. quae sunt rationem quidem habentia saptentiae in religione simu2, lata et humilitate, et non in parcttate corporis, non in honore aliquo ad satietatem carnis.

fobscurum quidem est dic- doapic wév éotiv, BovdAetar dé tum. uult autem dicere, quo- einetv, bt. 16 tata mapadiddvar niam ut haec tradantur uidetur Soxet wév twa tov didacxdvtTwv Ev30 quidem quod aliquam ostensio- devéw yew yyooeas xat d7yQev xat nem scientiae doctorum habeat, wetoeroppoacbvvng BovAouévoug éem-

et quasi qui humilitatem uelint wedrctofat tovg mept tadta Eyovtac studere eos quiergatalia oppor- émidelxvoty, a> &v xal TOD COUE-

3 in (bef. incr.) add C (corr.) 4-5 effectum CHrdumomCHr to in mundo om H 12 constituti/ 15 conuersaminiH 18 abusioneH 20 digestio C(corr.)r 21 haer 22 dixitomH 23 nuperrimamC* || nup. illorum omr 24 sed quaer 27 obscurer || sq. Coisl. 204, f. 155 a[Cr. vi. 327, Fr. 144] 0e6dmp0c. KAAOS pyaiv' doapéc, x.7.A. 29 uidenturC Hr

|| tevag cod. edd. 31 habeantC Hr

LETTER TO THE COLOSSIANS A417 derstanding that they speak of standing that they say what they

things they do not know,* do not know.” and demonstrate that they are not speaking rightly.” 2:19 and not holding fast to the head, from which the whole body,

supplied and fitted together through sinews and joints, grows the increase of God.

“Since it is right for you to pursue the things that are Christ’s, by whose affection the common body 1s held together according to the grace supplied to them, you are able to make that increase that is in accord with God.” And then he is eager to compose an exhortation from what he had previously demonstrated: 2:20-21 If you have died with Christ from the elements of this world, why do you make determinations as though living in the world:

“You shall not touch, and you shall not taste, and you shall not handle”?

“If, therefore, you have been so established as though in some way you have already both died with Christ and have risen again with him, and have been fashioned outside the condition of that life (for this 1s what from the elements of this world means), tor what reason do you put up with those who set up laws for you as though

you were living in the present life [296] and who say: eat this, do not touch this, and other things of this kind?” And to condemn the vanity of their tradition: 2:22 which are all in corruption through abuse, according to the commandments and teachings of humans.

“The end of which (he says) is corruption and assimilation, for

this usually happens in all foods.” ‘These are the traditions of humans, as he has also said above (Col 2:8). By the commandments and teachings of humans he does not mean those of the law but their more recent ones. 2:23 These are indeed having an account of wisdom in pretended religion and humility and not in the sparing of the body, not in any honor for the satiety of the flesh.

|What is said is indeed ob- This is unclear, but he wants scure.*3. But he wants to say to say that the fact that these that [297] the fact that these prohibitions are handed down 73 So, too, is the Latin translation, which must be corrupt. Swete suggests two ways of emending the text, and I am, in general, following the second, which does not quite conform to the Greek.

418 AD COLOSSENSES tune habent; ostendit uero qua- tog d&gerdotvtas xat ob tiutov voutSi quia et corpori suo parcere Covtag TO did ma&vTMY TANPODY THY

nolint, et nihil honoris dignum oéoxa, cAAa yao UeAAOV atpovuuEexistiment, ut ex omnibus re- voug améyecbat tv TOAADY Sik Thy

5; pleant corpus, sed magis con- Tov véuou tapadoony. tinent se a multis propter legis traditionem.* haec autem dicebat, eo quod magna sapiebant illi super abstinentia et quasi qui propter legem etiam escas contempnant. in subsero quentibus arguit negotii ipsius miserabilitatem: si ergo consurrexistis Christo, quae sursum sunt quaerite; ubi est Christus in dextera Det sedens.

thoc est: ‘miserabilis est in dvtl tov’ “tamewvov meds bua comparatione uestra illa quae xpwwouéevn H mept Ta Toratta oTov-

15 ergaistaest sollicitudo, quiiam 8%, tos Hon tH Xorota nara Christo secundum promissio- thy érayyeAlav cvvavactavtac’ ob¢ nem consurrexistis, qUOS CONUe- TEOGHKEL ULKOk TOUTWY ATAVTWY

nit expletis his omnibus sollici- gpovtiGovtag ta &yvw pavtaCecBan

tos esse de caelestibus et illam xat thy év ovpavotc aroutmetcOae

20 quae in caelis est commoratio- dtatay.’

nem imitari,* ubi Christus in dextera Dei residere dignatus est;’ ut dicat: ‘magnum adsecutus est honorem.” et persistens in exhortatione ipsa adiecit: 25 quae sursum sunt sapite, non quae super terram. et quoniam contrarium quodam esse modo uidebatur illis qui super terram commorabantur dicere, ut illa saperent quae in caelis sunt: mortut enim estis et uita uestra abscondita est cum Chnisto in Deo.

I instant (for habent) C (corr.) 2 corporeC 3 uoluitr 5-6 continens ea multis C* H r: txt C (corr.)g 9 escasetiamr 13. sq. Coisl.204l.c. 15 istis C* H 18 expleto haec omnia C H expleta hoco.r 20-21 commemorationem C* Hr 22 habitus (aft. est)addC H 23-24 et—adiecitomr 24 adicitC 26-28 et quoniam—suntomH 26 quodam... modum C* quendam... modumr_ || contrariumomC 27. esse (bef. comm.) add C* || dicit 7

LETTER TO THE COLOSSIANS A1Q prohibitions are handed down seems to hold some proof of the seems as though it may have teachers’ knowledge. And supsome demonstration of the tea- posedly it exhibits those who chers’ knowledge and as though were occupied with these prohithe people who are taking ad-_ bitions to be people who want to vantage of such things were de- cultivate modesty, since they do sirous of cultivating humility. not spare the body and do not But it shows them as though think it honorable to satiate the

they were unwilling to spare flesh in all respects, but rather their own body and were thin- choose to abstain from many king it worthy of no honor so as_ things because of the tradition to satiate the body with every- of the law. thing, but rather were keeping themselves from many things because of the tradition of the law.*

And he said these things because they thought highly of abstinence and also somehow despised foods on account of the law. In what follows he condemned the baseness of the matter itself: [298] 3:1 Lf, therefore, you have been raised with Chnist, seek those things that are above, where Christ ts, sitting at the right hand of God.

;That is, “care for those Instead of “zeal for such

thingsis something base in your things is something base by judgment, you who have al- comparison with you, who have ready risen with Christ by pro- already risen with Christ by mise, for whom it is right, since promise, for whom it is right, all these things have reached having little regard for all these their end, to set your mind on things, to imagine** the things heavenly things and to imitate above and to imitate the way of that dwelling in the heavens,* life in the heavens.” where Christ has been made worthy to sit at God’s right hand,” meaning, “has acquired great honor.” And persisting in the exhortation itself, he added: 3:2 Mind the things that are above, not the things on earth, And since it seemed somehow contradictory to tell those who were dwelling on earth to mind what was in the heavens: 3:3 for you have died, and your life has been hidden with Christ in God. *4 pavtaCeo0a, which the translator seems to have understood as geovetifenv.

420 AD COLOSSENSES }‘mortui (inquit) estis prae- “ctebvnxate (onolyv) Adon TH Blow senti huic uitae;’ hoc enim na- tovtw’ todto yao H ovarg déZetan. tura sustinebit. ‘sed et surrexi- ‘“dAAd yao nat nyeeOyte” nal yao

stis.” etenim et hoc in Christo xat todto ext tod Xorotovd, xat s effectum est, ut et in nobis fiat; duprBdAAew EoeoOan xat ext Hudv de quibus nulla poterit esseam- oddaudco ofdv te. cAAd &dNAOV biguitas. sed incertum est hoc téw¢ toto éet wyde avtov dp@peEV

interim, eo quod nec ipsum ul- tov Xootév. ev odv TH TOD demus Christum. in Dei ergo Qeod Suvéuer tod xateoyaCouevou

ro wuirtute, qui et hoc ipsud perfi- todto ovv adtG 1H Xorotd tH ciet, cum ipso Christo, qui ho- tovtwv anapyy téews Eotw apavec rum est primitiae, qui interim 76 écduevoy. non uidetur; sed nec illud uidetur, quod futurum est.*

ts quidergo? cum Christus adparuerit uita uestra, tunc et uos cum ipso adparebitts in gloria.

‘sed atubi ille de caelo adparuerit, qui est principatus inmortalis uitae uestrae, adparebitis et uos in iisdem, aeternae uitae et 20 futurae gloriae fruitionem adsecuti.’ sic et eiciens illam conuersationem quae sub lege est per illa quae futura sperantur, egreditur iterum ad exhortationem; et ostendens quoniam non solum inconueniens illis sit peccare, eo quod non sint sub lege, sed multo magis eis aptum sit illa quae ueritatis sunt perficere, si tamen conse-

2s quentia illis agere uoluerint quae per Christum fieri sperantur: mortificate ergo membra uestra quae sunt super terram.

quia inmortales post resurrectionem effecti, peccare ultra non poterimus; mortales uero sequitur ut peccent. sicuti ergo ex diuersis membris peccatorum compositum mortalem hominem subpo30 nit, propter quod et mortales talia agere possint. nam quod dixit: membra quae sunt super terram, ut dicat ‘actus prauos, qui solent

1-2 sq. Coisl.204/.c. 3 sedresurrexistisr 5 inomH 12 1n (bef. Chr.) add C H (corr.) r: v. Gk. 18 adubiC H ait ubir 18-19 immortalitatis r 19 eodem (for iisdem) C (corr.) 30 possuntC* 31 quo (for qui) C* quos C (corr.) H rb

LETTER TO THE COLOSSIANS 421 7“You have died (he says) “You have already died (he to this present life,” for nature says) to this life,” for nature will undergo this. “But you admits of this. “But you have have also risen.” Indeed, even also been raised.” For indeed, this has been brought about in even this is the case for Christ, Christ, [299] so that it may also and it is in no way possible to be brought about in us. About doubt that it will come to be this there will be no possibility also for us. But this is unclear of doubt. But it is for the time for the time being, since we do being unclear because we donot not see Christ. ‘Therefore, it see Christ himself. Therefore, is in the power of God, who it is in the power of God, who brings this to completion with will also perfect this, together Christ himself by the firstfruits with Christ, who is the first- of these things, that what will fruits of these things and whois be is for the time being not not seen, that what 1s tocomeis_ apparent. for the time being invisible.**> What then? 3:4, When Chnist shall appear, your life, then you also shall appear with him in glory.

“But when he who 1s the first principle of your immortal life shall appear from heaven, you shall also appear in the same things, having acquired the enjoyment of eternal life and of the glory that is to come.” And so, discarding that way of life that was under the law by the things to come that are hoped for, he again digresses to

exhortation. And showing that it is not right for them to sin not only because they are not under the law, but that it is much more suitable for them to accomplish what belongs to truth, if indeed they should be willing to act in accord with what is hoped will take

place through Christ: 3:5a Therefore, put to death your members that are on earth,

Because we shall be made immortal after the resurrection, we

shall no longer be able to sin. ‘Therefore, in place of this he sets forth a mortal human as composed of sins, just as though of different members, [300] because mortals could do such things. For his statement members that are on earth means “perverse deeds, *5Swete (1:299) notes that the “translator has again missed the idea and construction of the Gk.” The translation given here follows Swete’s conjectural reconstruction of the Latin.

422 AD COLOSSENSES mortales sequi, et secundum praesentem hanc uitam, dum in terra conuersamur, adnasci.’ quae sunt ergo haec membra? fornicationem, immunditiam, passtonem, concupiscentiam malam et auaritiam, et 1dolorum custodiam.

5 notandum quoniam et ‘idolorum culturam’ auaritiam uocauit, quasi quia ad similitudinem eius a Deo possit diuellere. nec enim possibile est, ut quis se a prauis abstineat negotiis qui plus habendi cupiditate tenetur. et ostendens quoniam non potest quis ista sine noxa facere: 0 propter quae uenit iva Dei super filios diffidentiae. ‘non solum peccare nos absurdum est, sed et resurgentes, si deliquerimus, poenam necessariam expectabimus.’ in quibus et uos ambulastis aliquando, quando uiuebatis in 11sdem.

‘dudum quidem agebantur ista a uobis, quando cum praesenti 1s uita totam spem uestram demetiebatis, nihil amplius expectantes.’ nunc uero deponite et uos omnia.

‘iam ultra secundum illa uiuere uos non conuenit, qui maxime in inmortalitate eritis, in qua consistere nunc in forma existimamini; sed discedendum nobis est ab his omnibus.’ a quibus? illis: 20 tram, indignationem, malitiam, blasphemiam, turpiloquium ex ore uestro. nolite mentiri in inuicem.

non dixit ‘alterutrum,’ sed im inuicem; hoc enim uult dicere, quoniam ‘non est iustum, ut cum simulatione uobis narretis, sed sincera mente.” et quoniam membra nominauit actus seipsum se2, quentes, adiecit: exspoliantes uos ueterem hominem cum actibus suis.

‘ex integro (inquit) conuenit uos mortalem deponentes hominem deponere etiam et actus consequentes illum.’ et induentes uos nouum, qui renouatur in agnitionem secundum 30 lmaginem eius qui creauit eum.

5 etomr 6. quasi quae a similitudine Dei eosr || diuelli C (corr) 7

abst. om H || negotiisabst.r 8 utostenderetr || istamC* 11 nos

pecc.r 11-12 derelinquerimus C* H delinquerimus C (corr): txtr 14. ista omr 1§ dimetiebatis C (corr.) r demecieratis H (corr.)r 16 deponereH 19

a quibusillisomr 21 mentireC* || inomH 23° simulationem C* 24 sed ipsum sequens C* id ipsum persequens C (corr.): txt Hr 25 adicitr 29 et om H

LETTER TO THE COLOSSIANS 423 which habitually follow mortals and arise in this present life while we are living on earth.” What, then, are these “members”? 3:5b fornication, impurity, passion, evil desire, and avarice and the keeping of 1dols.

It should be noted that he called avarice also “the cult of idols,”

inasmuch as it can similarly drive people away from God. For it is impossible that anyone should keep himself from perverse occupations who is held fast by greed. And to demonstrate that no one can do those things without punishment: 3:6 Because of these things the wrath of God comes upon the sons of disobedience,

“Not only is it out of place for us to sin, but we shall also expect the necessary punishment when we rise again, if we have transgressed.” 3:7 among whom you also walked once when you were living in the same things,

“Those things, indeed, used to be done by you formerly, when [301] you used to measure your entire hope by this life, expecting nothing more.” 3:8a But now put off also yourselves all these things,

“Tt is no longer right for you to live in accord with those things, especially because you will exist in immortality in which you are considered now to stand in type. Rather, we must withdraw from all these things.” From what things? These: 3:8b-9a wrath, anger, malice, slander, foul language from your mouth. Do not lie to one another,

He did not say “tell one or another lie,” but do not lie to one another.?© For he wants to say this: “it is not right for you to talk to one another falsely, but you should do so with a genuine mind.” And since he gave the name members (3:5) to deeds, following his own logic, he added: 3:9b since you are stripping off the old man with tts deeds, “Renewed, (he says) it is right for you in putting off the mortal man also to put off the deeds that accord with him.” 3:10 and since you are clothing yourself with the new man, who 1s being renewed in knowledge according to the image of him who created him, 2°'The Latin fails to make this meaning clear, but see Swete’s comment (1:301).

424 AD COLOSSENSES ‘consentanea agere debetis huic nouo quem induti estis, renouati et facti secundum imaginem eius, qui istius recreationis uobis auctor extitit;’ ut dicat, ‘Christi.’—‘itaque enim inconuertibiles manere uos in bono per omnia conuenit, hoc enim uobis in fu5 turoaderit, pro possibilitate in praesenti uita.’ deinde et ostendens

huius recreationis bonum: |

ubi non est gentilis et Iudaeus, circumcisio et praeputium, barbarus et Scytha, seruus et liber, sed omnia et in omnibus Christus.

‘atubi (inquit) in illa transformatione constiterimus, ultra non 10 erit discretus ludaeus et gens. nam circumcisionis et praeputii discretio interempta est, eo quod inmortales sumus effecti, ita ut neque barbarus neque liberi neque serui poterint ulterius perspici, Christo in omnibus adparente, ad cuius similitudinem inmortalitate potiemur.’ illos ergo qui hunc modum induti sunt hominem et 15 inillo sunt effecti secundum formam, quae conueniunt obseruare? induite ergo uos ut electi Det, sancti et dilecti, uiscera misericordiae, benignitatem, humilitatem, mansuetudinem, patientiam. per omnia ista suasit, ut illam quae inuicem est caritatem in no-

bis custodiamus; caritatis enim opera sunt ista. et permanens in 20 hisdem adicit: sufferentes in inuicem et donantes uobis tpsis, si aliquis ad aliquem habet querelam.

et hoc exemplo illis suadere cupiens adiecit: sicut et Christus donauit uobts, ita et uos.

25 deinde ad instaurationem dictorum: super omnia haec caritatem.

compendiose dicere uult: ‘caritatis habete diligentiam, ex qua horum directio efficitur.’ et ostendens caritatis utilitatem adiecit: quae est uinculum perfectionts.

4 hicC*H:txtC(corr.) 8 scittaC schitaH 10 gentilisC (corr.)r 14 hoc modo C (corr.) huiusmodir 15 obseruare om H conuenit obseruari C (corr):

txt C*r 18 inomH* 23 hocomr || adicitCaitr 25 staurationem H confirmationemr 26 omnemhancC Hr 27 hebeteC* || et (aft. dilig.) add C* H 28 caritatem H || adicit Cr

LETTER TO THE COLOSSIANS 425 “You ought to do what accords with this new man you have put on, [302] since you have been renewed and made according to the image of him who has come to be the founder for you of that new

creation”—meaning Christ. “And so it is surely right for you to remain unchangeable in the good in all respects, for this will be actually present to you in the future in proportion to its possibility in the present life.” Then also to demonstrate the good of this new creation: 3:11 where there 1s not Gentile and Few, circumcision and uncircumcision, barbarian and Scythian, slave and free, but Chnist 1s all things and in all. “When (he says) we shall have been established in that transformation, there will no longer be a difference between Jew and Gentile. For the difference between circumcision and uncircumcision has been done away with because we have been made immortal, so

that neither barbarian nor free people nor slaves may be capable any longer of being discerned, since Christ appears in all of them, Christ in whose likeness we shall acquire immortality.” ‘Therefore, what practices should those observe who have put on this kind of man and have been fashioned in him in type? 3:12 Put on, therefore, as the chosen of God, holy and beloved, the innermost parts of compassion, kindness, humility, meekness, patience,

In all respects he recommended those things so that we might keep among us love for one another. For those things are the works of love. And continuing with the same points, he adds: 3:13a bearing with one another and pardoning each other 1f anyone has a complaint against someone,

And wishing to persuade them by the following example, he added: 3:13b gust as Chnist has pardoned you, so you, as well.

[303] Then to bind up?’ his words: 3:14a above all these things [put on] love,

He wants to say succinctly: “Be diligent in love, by which guidance in these things is brought about.” And to show the

benefit of love he added: : 3:14b which 1s the bond of perfection.

*7'The Latin is instaurationem (repetition or renewal). Swete (1:303) suggests that the gloss in the manuscript (confirmationem) is “probably correct” and that the Greek original may have been émoagtyyov.

426 AD COLOSSENSES ‘etenim in future (inquit) saeculo atubi constiterimus, in illud quod praeceptum est adhuc (id est, caritatem) conligati in inuicem permanebimus, nullam separationem ulterius sustinentes; tenebimur uero in concordia illa quae erga alterutrum est.’ idipsum ali-

5 ter: et pax Dei uigeat in cordibus uestnis.

sciens enim beatus Paulus quoniam caritate manente omnia facile diriguntur, illis uero quae contraria sunt tenentibus nihil efhcitur ex illis quae conueniunt; omni loco de caritate multum facere 10 uidetur sermonem. et ostendens exhortationis utilitatem adiecit: in qua et uocatt estis in uno corpore,; et grati estote.

‘unum quoddam corpus per regenerationem facti sumus; euldens est autem quoniam in pace sumus uocati, eo quod nec corpus sibi ipsi umquam scit dissentire. ita conuenit uos, ob hanc ipsam 15 uocationem operibus gratos habitu uos ostendi, custodientes illam erga alterutrum integram uocationem’ uerbum Det inhabitet in uobts ditissime.

‘sit (inquit) in uobis larga Christi doctrina.’ quaemadmodum? in omni sapientia docentes et admonentes uos 1psos.

20 ‘sic illorum assiduam habete memoriam, ut semper uideamini uos ipsos docere et admonere, consequentem ei[u]|s doctrinae conuersationem ostentantes. sic enim erit ditissima in uobis eius doctrina, si semper haec eadem cogitantes in uestro sensu eam custodire uolueritis.” nam quod dixit, in omni sapientia, ‘sapientiam’ 2, uocauit illum intellectum qui de istis est. psalmis hymnis et canticis spiritalibus, in gratia cantantes in cordibus uestris Deo. —

‘semper (inquit) in sensu uestro gratias agite Deo pro quibus talia praestitit uobis.’ 30 et omne quodcumque facitis in uerbo aut in opere, omnia in nomine domini Iesu, gratias agentes Deo et Patni per ipsum.

I inquitinfut.r || adubiC*HubiC (corr)! 2 caritatiC 4-5 alterutrum (foraliter)r 10 uideturomH || adicitCr 14 ‘uosomC (corr.) 17 domini CChristir || habitet in u. abundanter. Ditissime sit, &c.r 19 ipsosomH 21 eisC Hr 28 qui (for pro quibus) C (corr.)

LETTER TO THE COLOSSIANS 427 “Indeed, in the age to come (he says), when we shall have been established in what has been prescribed at the present time, that 1s, love, we shall remain continually bound together with one another, undergoing no longer any separation, but we shall be held fast in concord with one another.” Putting the same thing another way: 3:15a And may the peace of God flourish in your hearts,

For since blessed Paul knows that when love remains all :

things are easily guided, but that when contrary things hold sway nothing of what is right is accomplished, he plainly everywhere composes long discussions of love. And to show the benefit of the exhortation he added: 3:15b in which also you have been called in one body; and be thankful. “We have been made, as it were, one body through rebirth, and it is clear that we have been called in peace, because [304] no body exists that ever can be in disagreement with itself. So it 1s right for you because of this very calling to be shown thankful in works by your manner of life, keeping that calling unimpaired with respect to one another.” 3:16a Let the word of God?® dwell in you richly

“Let the teaching of Christ (he says) be bounteous among you.” How? 3:16b in all wisdom, teaching and admonishing one another “Have so constant a memory of those things that you may always be seen to teach and admonish one another, displaying a way of life that accords with his teaching. For in this way his teaching will be

extremely rich among you, provided you are willing to keep it in your mind by always pondering these same things.” For when he said in all wisdom, he meant by “wisdom” that understanding that comes from those things. 3:16c with psalms, hymns, and spiritual songs, singing 1n thanks to God in your hearts.

“Always (he says) give thanks to God in your mind, because he has bestowed such things on you.” 3:17 And everything whatsoever you do in word or in deed, all things in the name of the Lord fesus, giving thanks to God and the Father through him. 2®Swete argues that this is the correct reading, but Theodore’s comment might suggest that he has adopted the other manuscript reading, Xptotov.

428 AD COLOSSENSES ‘et quodcumque (inquit) aut dicitis aut agitis, intuentes in Christo, debitam gratiarum actionem Deo et Patri referre properate pro illis quae per Christum uobis sunt praestita.’ etenim psalmis et hymnis et canticis spiritalibus gratiarum actionem uocauit, s hoc dicens quoniam ‘in cordibus uestris gratias agite Deo;’ aut ‘quodcumque aut dicitis aut agitis, sic et dicite et agite, sicut iustum est dicere illos qui talia adsequi digni sunt habit.’ haec enim est uera gratiarum actio. deinde et in hac parte imitans illa quae ad Ephesios scripserat, uertitur ad specialem consolationem, dicens: 10 mulieres, uestris subditae estote uiris, sicut conuenit, in Domino. uxores iubet subditas esse maritis. uiri, diligite uxores uestras et nolite exacerbari ad illas.

uiros admonet diligere suas uxores, nec moleste erga illas uersari.

5 filtt, oboedite parentibus per omnia; hoc enim est beneplacitum in Domino.

suadet filiis ut audiant parentibus. patres, nolite exacerbare filios uestros, ut ne animo deficiant.

patribus suadet, ut non ex superfluo tristent filios suos. 20 serut, oboedite per omnia dominis uestris qui sunt secundum carnem, non ad oculum serutentes sicut hominibus placentes, sed in simplicitate cordis timentes Dominum; omne quodcumque facitis ex animo operamini quast Domino et non hominibus, scientes quoniam a Domino acciptetis retributionem hereditatis; Domino enim Christo seruientes.

25 iubet et seruos oboedire suis dominis, inspicientes in illam mercedis remunerationem, quae a Deo illis tribuetur pro fideli seruitio. ‘et ita facite sicut et 1ustum est facere eos quia Deo mercedem sibi tribui expectant, non sicut hominibus seruientes sed sicut illt, a quo et mercedum uicem sibi tribui expectant.’ quibus adicit: 30 qui enim nocuerit, recipiet quodcumque nocuit; et non est personarum acceptio apud eum.

quoniam ets aliqua ratione iniuste eos domini adfligere uolue-

rint, non erunt innoxi, Deo scilicet nullius personam aut acci2 Christum C (corr) 3 in (aft etenim) addr 3-4 psalmos et hymnis et canticis spiritalibus C* H psalmos et hymnos et cantica spiritalia C (corr.) 10

uestrae CH || conueniatH 12 exacerbareC*H 15 filiC* || est om H 17 obaudiant C (corr.)r 18 exaceruare C* 19 superflue (for ex superfluo)r 24 enimomC (corr.) H (corr.) 26 remunerationum C (corr)

|| retribueturH 29 mercedem uicissim r

LETTER TO THE COLOSSIANS 429 “And whatever (he says) you either say or do, fixing your gaze on Christ, be eager to render due thanks to God and the Father for what has been bestowed on you through Christ.” In fact, [305] he called the giving of thanks psalms and hymns and spiritual songs, meaning “in your hearts give thanks to God” or “whatever you either say or do, both say and do it in such a way as is right for those who have been held worthy of acquiring such things.” For this is the true giving of thanks. Then also copying in this part of the letter what he had written to the Ephesians, he turns to specific exhortations, saying: 3:18 Wives, be subject to your husbands, as ts fitting, in the Lord.

He orders wives to be subject to husbands. 3:19 Husbands, love your wives, and do not provoke”? them.

He admonishes husbands to love their wives and not to behave toward them in a troubling way. 3:20 Children, obey parents in everything, for this 1s well-pleasing in the Lord.

He urges children to listen to parents. 3:21 Fathers, do not anger your children, so that they may lose heart. He urges fathers not to treat their children too harshly. 3:22-24 Slaves, obey in all things your masters who are according to the flesh, not serving for the eye as pleasing humans, but in singleness

of heart fearing the Lord; everything whatsoever you do, [306] work from the mind as to the Lord and not to humans, knowing that you will receive from the Lord the recompense of inheritance, for you are serving the Lord Chnist. He also orders slaves to obey their masters, while having regard

to that rewarding payment bestowed by God for faithful service. “And so act as is right for those who do so expecting the reward to be bestowed on them by God, not serving as though for humans, but as though for the one from whom they are also expecting the requital of rewards to be bestowed on them.” ‘To which he adds: 3:25 For whoever harms will receive whatever harm he did, and there 1s no acceptance of persons with him.

Since if the masters even for some reason will have been willing to injure them unjustly, they will not be blameless, since 729 Fxarcerbart, used here to translate muxpatveoO_e, but the same verb is used in verse 21 to translate épe0iGete.

430 AD COLOSSENSES piente aut reuerente. domini, quod iustum est et aequum seruis praebete, scientes quia et uos habetis dominum in caelts.

et dominis suadet, ut illud quod condecet seruis tribuant, hu5 mane erga eos agentes et in opere dilectionem illis praebentes, et diligentiam illorum adhibentes prout potest; et ueniam illis delinquentibus tribuant, cum eos peccare acciderit. hoc enim dicit zustum et aequum, non ut aequales sibi eos esse existiment; qui fieri enim potest, quando, ut seruiant serui et cum integro seruiant 1o affectu, tanta scripsit? suadet autem et his haec custodire illa memoria, quia et ipsi sint sub domino illo qui in caelis est. et iterum ad commune uertitur: orationt insistere, uigilantes in ea cum gratiarum actione. praecepit sobria mente assidue orare, atque gratias agere pro 11-

1s lis bonis quae sibi sunt a Deo tributa. orantes simul et pro nobis, ut Deus apertat nobis ostium uerbi loqui mysterium Christi, propter quod et ligatus sum; ut manifestem tllud, sicut conuemt me loqut.

‘sed et pro nobis (inquit) orate ut cooperetur nobis Dominus et 20 docere omnes possimus illam quae in Christum est ueritatem, pro quo et adligatus sum ad praesens.’ in sapientia ambulate ad eos qui foris sunt, tempus redimentes.

‘cum prudentia (inquit) illis qui extranei sunt a fide disceptamini, praesens tempus, prout conueniens est, probe uobis aduten2s tes;’ eo quod ille qui comparat aliquid, ad usum suarum utilitatum illud comparat. hoc uoluit dicere, quoniam ‘praesenti tempore, in quo mala abundant, pro uirium uestrarum qualitate illud agere properate quod uobis expedire cognoscitis; ut et mercedes uobis in futurum pro hac conuersatione prouideatis, pro quibus 30 itain praesenti saeculo commoramini.’ sermo uester semper in gratia sale sit conditus, scire quemadmodum uos conueniat unicuique respondere.

‘properate (inquit) illa quae prudentiae semper plena sunt proloqui, considerantes quod oporteat unicuique dare responsum;

I reuertenteC* 6 possit C (corr) 7 accederitC* || dicitomH 8 quiomr 10 effectuC*r 12 exhortationem (bef. uertitur) add C (corr.) ad communionem u. et aitr 17 manifestum H 23 cum prudentiam quit C* 24 probeomr 29 pro hanc conuersationem C*

LETTER TO THE COLOSSIANS AZ1 it is obvious that God neither accepts nor respects the person of anyone. 4:1 Masters, furnish what ts just and fair to slaves, knowing that you also have a Master in the heavens. And he urges masters to bestow what is fitting on slaves, acting humanely toward them, bestowing affection on them 1n deed, and

displaying care for them as far as possible. And let them bestow pardon on them when they transgress, since it will fall to their lot to sin. For he says just and fair not so as to think that the slaves are equal to the masters, for how could this be when he wrote that slaves should serve and should serve with complete affection? But he urges the masters, too, to keep in their memory the fact that they are themselves under that Master who is in the heavens. And again he turns to a general exhortation: [307] 4:2 Concentrate attention on prayer, being vigilant init with thanksgiving,

He instructed them to pray constantly with a sober mind and to give thanks for those good things God has bestowed on them. 4:3-4 praying at the same time also for us, that God may open for us a door for the word, to speak the mystery of Christ, because of which

I have also been bound, that I may reveal it, as it is right for me to speak.

“But pray (he says) also for us that God may work with us and that we may be able to teach everyone the truth that is in Christ, for which I have also been bound at present.” 4:5 Walk in wisdom toward those who are outside, purchasing the time.

“With intelligence (he says) dispute with those who are foreign to faith, using the present time for yourselves honestly, as is right.” This is because the person who buys something buys it for the

benefit of his own needs. He meant that “in the present time in which evils abound, be eager to do what you recognize to be profitable for you in accord with the character of your powers, so that by this way of life you may provide for yourselves for the future also the rewards for which you dwell this way in the present age.” 4:6 Let your speech always be in grace, seasoned with salt, to know how it is right for you to answer each one.

“Be eager (he says) to utter words always filled with wisdom,

keeping in mind what answer you ought to give to each one,

432 AD COLOSSENSES conuenienter disputantes, ita ut magis donum aliquod ex uestris sermonibus perfici uideatur.’ his adiecit: wlla quae circa me sunt omnia nota uobis faciet Tychicus, carissimus frater et fidelis minister et conseruus in Domino ; quem mis1 ad uos

5 adhoc ipsum, ut cognoscat ea quae circa uos sunt et consoletur corda uestra, cum Onesimo fidelt et carissimo fratre qui est ex uobis. omnia uobis nota facient, quae hic aguntur. ‘quoniam omnia uobis nota faciet T'ychicus illa quae erga me

sunt, propterea a me directus est cum Onesimo fratre, qui a uoio bis uenerat, ita ut nota uobis faciant quae erga nos sunt, et oblectent uos per suum aduentum, omnia quae hic aguntur manifesta facientes uobis.’: salutat uos Aristarchus concaptiuus meus, et Marcus, nepos Bar-

, nabae, de quo mandatum accepistis ut, st uenerit ad uos, suscipiatis 15 illum. deinde salutat eos ab Aristarcho, quem et captiuum suum edicit esse, utpote conligatum sibi; et a Marco quem nepotem dicit esse Barnabae, de quo etiam mandatum eos accepisse edicit ita ut uenientem eum recipiant. dicit autem eos accepisse mandatum non 20 ab alio aliquo, nequea se, sed ab illo qui praedicauerat eis euangelium; neque a se, quod fieri non poterat eo quod necdum uiderat eOs.

et Hiesus qui dicitur Iustus, qui sunt ex circumcision; hi soli sunt cooperariu mei in regnum Det, qui factt sunt mihi solatium.

25 salutat eos et ab Hiesu, qui cognominatur Iustus. hos solos dicit de illis qui ex circumcisione crediderunt cooperarios sibi esse in euangelio; quos et solatium sibi praebuisse dixit. salutat uos Epaphras qui ex uobis est, seruus Christi, semper sollicitus pro uobis in orationibus, ut stetis perfecti et replett in omni uo30 ©6luntate Det. testtmonium (inquit) perhibeo e1, quoniam habet multum zelum pro uobis et pro his qui in Laodicia sunt et eis qui in Hierapolt.

1 aliquid C*raliquotH 2 adicitC 8-g quoniam—suntomr to faciet C* faciat H: txt C (corr.) r [faciet—adventum ad calc. C] 13 nepusH 16

concaptiuum C (corr.) 20 ab (bef. alio)om H* || enimaddC Hr 21 non

om C* 23. Iesus, lesur 30 haberetr 31 eorum CH

LETTER TO THE COLOSSIANS 433 disputing rightly so that some gift may all the more be seen accomplished by your words.” 'T’o this he added: [308] 4:7-9 Tychicus, dearly beloved brother and faithful minister and fellow servant in the Lord, will make known to you all those things that concern me. I have sent him to you for this very purpose, so that he may let you know the things that concern us and may encourage

your hearts, along with Onesimus, the faithful and dearly beloved brother, who is from you. They will make known to you all the things that are done here.

“T'ychicus will give you all the news concerning my affairs, because I have directed him together with the brother Onesimus, who had come from you, to give you news concerning our affairs and to make you glad by their coming, making clear to you everything that is happening here.” 4:10 Anstarchus, my fellow prisoner, greets you, as does Mark the nephew of Barnabas, concerning whom you have received the command that if he should come to you, you should welcome him.

Then he gives them greetings from Aristarchus, whom he also declares to be his fellow prisoner, since he is in bonds together with him—and also from Mark, who he says is Barnabas’s nephew and about whom he declares that they have received a command to welcome him if he comes. And he says that they have received the command not from someone else and not from him but from that person who [309] had preached the gospel to them—not from him, because that could not have happened, since he had not yet seen them. 4:11 Also Fesus who 1s called fustus | greets you]; they are from the

circumcision. They alone are my fellow workers for the kingdom of God, who have been an encouragement to me.

He sends them greetings also from Jesus, who is named Justus. He says that only these from those of the circumcision who have believed are his fellow workers in the gospel. He also said that they furnished him with encouragement. 4:12-13 Epaphras greets you, who ts from you, a servant of Christ,

always anxious for you in prayers that you may stand perfect and fulfilled in every will of God. I bear witness (he says) to him that he has much zeal3° for you and for those in Laodicea and for those in Hierapolis. 3°“Zeal” (CHAoy) instead of mévov.

A34 AD COLOSSENSES deinde salutat eos ab Epaphra qui praedicauit eis, dicens mul-

tam sollicitudinem habere eum de eis, ita ut oret ut firmi permaneant in fide. dicit enim apostolus testimonium perhibere e1, quam multam sollicitudinem de illis habet, necnon et illis qui in s Laodicia sunt et in Hierapoll. salutat uos Lucas, medicus carissimus, et Demas.

salutat eos et a Luca medico, qui euangelium conscripsit, necnon et Dema. deinde scribit eis: salutate eos qui in Laodicia sunt fratres, et Nympham, et eam quae 10 in domo eorum est ecclesiam.

‘salutate (inquit) illos qui in Laodicia sunt, et Nympham cum omnibus suis, qui in domo eius sunt.’ et adiecit: et cum lecta fuerit epistola apud uos, facite ut et in Laodicensium ecclesia legatur; et quae ex Laodicia est, ut et uos legatis.

5 itaque hanc epistolam, postquam ab illis fuerit lecta, legi et in Laodicensium ecclesia praecipit. dicit autem eis, ut et illam quae ex Laodicia est legant; non quia ad Laodicenses scribit. unde quidam falsam epistolam ad Laodicenses ex nomine beati Pauli confingendam esse existimauerunt; nec enim erat uera epistola. aesti20 Mauerunt autem quidam lam esse, quae in hoc loco est significata. apostolus uero non ‘ad Laodicenses’ dicit, sed ‘ex Laodicia,’ quam illi scripserant ad apostolum, in qua aliqua reprehensionis digna inferebantur; quam etiam hac de causa 1ussit apud eos legi, ut ipsi reprehendant se ipsos discentes quae de illis sunt scripta. et 2s propter hoc, ut datur intellegi, neque scribere eis dignum existimauit, sed illam quae ad Colossenses scripta erat legi et apud illos praecepit, ut bonorum pariter suscipiant monitionem et in melius conuertantur; eo quod sic reprehensi sunt a Paulo, ut neque scripta ab eo percipere digni fuissent existimati. deinde dicit ad eos:

3 eisC Hr 5 LaodeciaC (corr) 9g et(aft. sunt)addC H || Nimpham CNymfam H 12 indo(forindomo)C* || adicitCr 16. ecclesiam C* 22 scripseruntr || reprehensione/b 24 dicentesC* Hr 26 scripserat

C (corr) 27 praecipitC*r 28 sintH || et(forut)C*Hr

LETTER TO THE COLOSSIANS 435 Then he sends them greetings from Epaphras, who preached to them, saying that he had so much anxiety about them that he is praying for them to persevere steadfast in the faith. Indeed, the apostle says that he bears witness to him as to how much anxiety he has for them, and for those in Laodicea and Hierapolis: 4:14 Luke, the dearly beloved physician, greets you, and Demas.

He sends them greetings also from Luke the physician, who composed the Gospel, and also from Demas. Then he writes to them: 4:15 Greet those who are brothers in Laodicea, and Nympha, and the church which ts tn thetr3* house.

[310] “Greet (he says) those who are in Laodicea and Nympha together with all her people in her house.” And he added: 4:16 And when the letter will have been read among you, have

it read also in the church of the Laodiceans, and the letter from Laodicea, see that you also read tt. And so he orders that this letter, after they have read it, be read

also in the church of the Laodiceans. And he tells them that they should read also the letter from Laodicea, but not because he is writing to the Laodiceans. [311] This is why some people have thought that a spurious letter to the Laodiceans was forged in the name of blessed Paul, for that was not a genuine letter. And there are some people who think that this 1s the letter indicated in this verse. But the apostle does not speak of a letter to the Laodiceans but of one from Laodicea, which they had written to the apostle. In it there were set forth some things deserving censure, and it was for this reason that he ordered it to be read by them, so that by learning for themselves what the Laodiceans had written they might censure the letter themselves. And because of this, granted

this understanding, he did not think it appropriate to write to the Laodiceans but ordered that the letter he had written to the Colossians should be read also by the Laodiceans, so that they likewise might be put on warning and undergo a change for the better. The fact is that they were so censured by Paul that they had not been thought worthy even to earn a letter from him. Then he says to the Colossians:

3*’'This appears to be a mistake of the copyist. The text should read “her house.”

436 AD COLOSSENSES

tllud impleas.’ |

dicite Archippo: ‘uide ministerium quod accepisti in Domino, ut

deinde dicit eis dicere Archippo, ut ministerium quod accepit, impleat. 5 fut autem est ex litteris exi- Qs gotw éx TOY TOOYEYpapUEstimare, apud Laodicensesidem vov elxckoat, mapa Aanoduxetaw dv-

degens minister1um doctrinae tt xal thy diaxoviay éyxeyerprouécommissum habere uidebatur.* va tie dudacxaAtac. his adiecit:

10 salutatio mea manu Pauli. quoniam sua manu salutationem scripsit, dicens: memores estote uinculorum meorum.

hoc est: ‘ad meam imitationem etiam pro ueritate pati nolite pigere.’ adiecit consuete conclusionem:

5 gratia uobiscum. amen. in hac designatione epistolae consummationem fecisse uidetur.

. 3 dicite (for dicere)r 5 eis (forest)r 5-6 existimariC (corr) 5 Coisl. 204, f. 161 a[Cr. vi. 339, Fr. 144] Oed3we0g. KAAOS 3é ENOL’ wo Zot, %.7.A. 6

id est (foridem)C* Hr 8 dSraxovias (for didacx.) cod. edd. g adicitCr 14 consuetamr 16 explicit ad Colosenses incipit ad Tesalonicenses [Thesal. H] (aft uidetur) add C H

LETTER TO THE COLOSSIANS 437 4:17 Tell Archippus: “See to the ministry that you have received in the Lord, that you may fulfill it.” Then he tells them to say to Archippus that he should fulfill the ministry that he received.

jAnd, as it is possible to sup- As can be conjectured from pose from what is written, he what was written above, he is seemed to be living with the with the Laodiceans and entruLaodiceans and to have the mi- sted with the ministry of teanistry of teaching entrusted to ching. him.* ‘To this he added: 4:18a Greetings with my hand, Paul’s. Since he wrote the greetings with his own hand, saying: 4:18b Be mindful of my chains.

[312] That is, “do not be displeased even at suffering for the truth by imitating me.” He added his customary ending: 4:18c Grace be with you. Amen.

With this conclusion he is seen to have ended the letter.

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD THESSALONICENSES | ARGUMENTUM

BEATUS apostolus Paulus peragrabat diuersas ciuitates praedi-

cans fidem quae in Christo est. diuina uero monitus reuelatione uenit ad ciuitates Macedoniae, exinde uero uenit et Thessalonicae, sicut est cautissime discere ex libro Actuum apostolorum; prae5s dicauit ergo inter ceteras etiam Thessalonicensibus pietatis doctrinam. aduersariis uero super hoc indignantibus, euenit ut multa pateretur idem apostolus in eadem ciuitate Thessalonicensium; 1n qua et illi qui crediderunt Christo multa sustinuerunt mala a contribulibus suis, ita ut cogeretur beatus Paulus a Thessalonica diro scedens Athenis proficiscere. pertimescens uero de illis qui crediderant, ne forte atrocitate aduersariorum inpulsi a suo deuiarent proposito, coactus Timotheum misit ad eos, simul ut et illa quae gesta fuerant disceret, et fidelium animos tam sua praesentia confirmaret, quam etiam exhortatione salubri moneret in fide 15 persistere; qui etiam cuncta illa implens quae sibi a beato apostolo fuerant iniuncta, reuersus ad eum nuntiabat ei quoniam multa ab aduersariis perpessi mala sustinuerint, nec a fide discesserint. inter cetera uero nuntiauit ei esse aliqua apud illos quae corrigi de-

2 munitusH 3 Thessalonicamr 6 et uenit (for euenit)r 7 id est (for idem) C*r 10 Athenasr_ || proficisciy 14 ex oratione (for exhort.) 7 15-16 Paulo(forap.)H 16 nuntiauitHr 17 in aduersariis C* in aduersis C (corr.)

THEODORE OF MOPSUESTIA ON BLESSED PAUL'S FIRST LETTER TO THE

THESSALONIANS THE SETTING

[1] Iche blessed apostle Paul used to travel through different cities preaching faith in Christ. But it was when he was advised by divine revelation that he came to the cities of Macedonia

and in this way came also to Thessalonica, as one can quite accurately learn from the book of the Acts of the Apostles (Acts 16:10; 17:1). ‘Thus, he preached the teaching of true religion to the Thessalonians as well as in other cities. But since there were opponents indignant because of this, it came about that the apostle suffered many things in the city of the Thessalonians. There, too, those who believed in Christ endured many evils from their compatriots, so that blessed Paul was compelled to leave Thessalonica and set out for Athens (Acts 17:1-15). And since he feared [2] for those who had believed, that they might perhaps be driven by the fury of the opponents to stray from the message he had set forth, he was compelled to send Timothy to them both

to find out what had happened and to strengthen the souls of the faithful as much by his presence as by his admonition with sound exhortation that they should persevere in faith (1 Thess 3:2). And when Timothy fulfilled all the tasks the blessed apostle

had enjoined upon him, he returned and reported to Paul that the ‘Thessalonians, suffering at the hands of the opponents, were still enduring many evils and yet would not depart from faith. But among other things Timothy reported to Paul that there were

some things among them that ought to be put right. Learning

440 AD THESSALONICENSES I beant. haec a Timotheo discens apostolus scribit ad Thessalonicenses primam hanc epistolam, laudans eos, quod in aduersis rebus ita fideliter sustinuerunt pro fide decertantes; instruit uero eos et de illis quae apud eos inconuenienter geri cognouerat. omnia 5 uero euidentissime ex illa interpretatione quae per partes fit, melius agnoscere poterimus. Paulus et Siluanus et Timotheus ecclesiae Thessalonicensium in Deo Patre et domino Iesu Christo; gratia uobis et pax.

hoc in loco uel maxime ostendit quoniam 10 Tgratia uobis sic ponit, sicutinos 76 ydous buiv obtws ttOnow dome in praescriptione epistolae sole- ‘uets td yaloery ev tats TOOyEUpate mus ‘salutem’ ponere ; posuit tév émrotoA@y etmbauev’ td év Pe@ uero et in Deo Patre, sicutetnos zatol teDerxads, wo xalt Nuctc TO év

scribere consueuimus ‘in Do- xvoiw yeaqouey. 15 mino.’* gratias agimus Deo semper pro omnibus uobis, memoriam uestri facientes in orationibus nostris sine intermissione, memores operis fidei uestrae et laborts et caritatis et patientiae sper domini nostri Lesu Christi coram Deo et patre nostro.

20 ‘et gratias (inquit) agimus pro uobis, et sine intermissione pro uobis oramus; memores enim sumus tilla quae pro fide estis operati, et laborem illum quem pro caritate Christi sustinuistis, et tole-

rantiam quam in tribulationibus ipsis operibus ostendistis, propter illa quae sperantur uobis adesse pro illa quam in Christo habe2s tis fide.’ bene autem adiecit coram Deo et patre nostro; fut dicat quoniam ‘placite Deo tva eimy ot: ‘kpécxovtes tH Dee ista facitis;’ ita ut uideatur fides tatta movette’” Hote pavivat Jeod illa quae erga Christum est et apéoxerav thy ext tov Xoprortov affectus ille secundum Dei fieri zmtotw xat thy meot adtov dia0eouy.

30 uoluntatem.* et docens eos quoniam iuste omnia pro fide sustinent:

5 auitissime C* aptissime C (corr.) auidissime Hr 10 in (bef. gratia) add C*H || aq. Coisl. 204, ff. 161 a, 162 a [Cr. vi. 340, 344, Fr. 145 : cf. note] Oeddmpoc. tO SE yapus, w.7.A. (f 161). 1 emuypapate (f. 162). 12-14 7d dé év 0. zm. (om. teOerxwds), gv xveim (om. 76) (f. 161). 16 uestram H 24

sperantr 26 placita/ || Coisl. 204, f. 162 b [Cr. vi. 345] urp0cGev, x.7.A. iva etry, %.7.A. 27 faciatis r

FIRST LETTER TO THE THESSALONIANS 441 these things from ‘Timothy, the apostle writes this first letter to the

Thessalonians, praising them because they so faithfully endured in adverse circumstances by contending for faith. But he also instructed them about those things he had discovered were not being fittingly managed among them. And we shall be better able to recognize all these things with full clarity from the detailed interpretation.

1:1 Paul and Silvanus and Timothy, to the church of the Thessalonians, in God the Father and the Lord Ffesus Christ. Grace to you and peace.

In this place especially he shows that

the puts down grace to you just He puts down grace to you just

as we are accustomed to put as we are accustomed to put down “greetings” in the saluta- down “greetings” in the salution of a letter. And he also put tations of letters. And he put down in God the Father, just as down in God the Father, just as we have become accustomed to we, too, write “in the Lord.” write “in the Lord.”* [3] 1:2-3 We give thanks to God always for all of you, making mention of you in our prayers without ceasing, mindful of the work of your faith and toil and love and endurance of hope in our Lord Jesus Christ before God and our Father,

“And (he says) we give thanks for you, and we pray for you without ceasing. For we are mindful of those things you have done for faith and that toil you have endured for the love of Christ and the fortitude in afflictions you have displayed by your very deeds, because what you are hoping for is present to you in return for your faith in Christ.” And he rightly added before God and our Father

{to mean, “you are doing these ‘To mean that “you are doing

things in a way pleasing to these things as those who are God,” so that faithin Christand pleasing God,” so that faith in affection for him may be seento Christ and affection for him come about in accord with the may appear pleasing to God. will of God.*

And teaching them that they should endure all things justly for faith: “We might translate “for the faith,” but it is not clear that Theodore distinguishes between the faith that Christians believe and the faith by which they believe.

442 AD THESSALONICENSES I scientes fratres dilectt a Deo electionem uestram, quoniam euangelium nostrum non fut ad uos in uerbo tantum, sed in uirtute et Spiritu sancto et in satisfactione multa.

‘scitis (inquit) quemadmodum electi estis (hoc est, quemadmo-

s dum ad fidem accessistis), non puris sermonibus nostris credentes; Tnec enim dicebamus tantum, ox elzouev wdovov, aAAd nat Dadsed et miracula ostendebamus* wate émederEaueba.

magna et gloriosa per uirtutem Spiritus effecta, ex quibus conro firmabimini de his quae a nobis ad uos dicebantur. itaque ergo quae cognouistis cautissime, illa cum iustitia retinete, neque ab illis quae uobis accidunt malis a uestro discedatis proposito.’ deinde et ex illis quae erga se erant suadens illis adiecit: sicut scitis quales fuerimus in uobts propter uos.

15 ‘sed et illa quae erga nos sunt optime recognoscitis, 1n quibus et ipsi fuerimus pressuris, et quanta fuerimus uestri causa perpessi.’ bene quia posuit propter uos, ut eos magis ad reuerentiam inuitaret; si enim ipsi pro illis patiebantur, multo magis illi ipsi pro se pati 1usta ratione debebant. quod et cum ueritate dictum maius 20 eosadhortare uidebatur; amabilis etenim tunc est uel maxime laus, quando non fuerit gratis alicui tributa, sed ex praecedentibus negotiis animum ad uirtutes soleat excitare. et uos imitatores nostri facti estis et Domini.

nam quia dixerat et illa quae ab illis erant similiter extitisse, 2, ualde poterat suadere eos ut in hisdem permanerent. unde optime et Domini faciens commemorationem maiorem fecisse uidetur exhortationem, siquidem in pressuris non solum imitare apostolos uidentur, sed et ipsum Dominum. deinde et manifestam faciens imitationem quam dicit: 30 suscipientes (inquit) uerbum in tribulatione multa cum gaudio Spiritus sancta,

‘passus (inquit) est Dominus pro nobis, per crucem salutem nobis expediens. et ipsi pro illa fide quae in eum est tribulationem sustinentes, ut sciatis et nos et Deum imitasse; quoniam illa quae 5 addeum (foradf.)r 7 Coisl. 204, f. 163 a[Cr. vi. 346] od% efx. pyoty u.,

x.7.A. 8 ostend. omr 11 retinereC* || pro(forab) C (corr) 13. adicit

Cr 20 adhortarir 24 sim. erantr 25 indetidem (forinhisd.)r 28 uideturC Hr || facitr 29 cum(forquam)r_ {|| dicatC 30 inm. trib. H 32 p.estinquitC 34 et (bef. Deum) om C (corr.)

FIRST LETTER TO THE THESSALONIANS 443 1:4-5a knowing, brothers beloved of God, your choice, that our gospel was not with you only in word but in power and in the Holy Spirit and in much assurance, [4] “You know (he says) how you have been chosen, that is, how you have drawn near to faith, not merely by believing our words;

tfor we not only spoke, but we We not only spoke, but we also

also displayed miracles,* displayed miracles. great and glorious, accomplished by the power of the Spirit. By them you were confirmed in what we were saying to you. And so, then, hold fast with righteousness to those things you have come to know quite accurately, and may you not depart from your purpose because of those evils that have happened to you.” Then, persuading them also on the basis of his own conduct, he added: 1:5b just as you know what kind of people we were among you for your sake.

“Moreover, you recognized quite well our circumstances, by which we were ourselves hard pressed, and how much we suffered

for your sake.” ‘The reason he rightly put down for your sake

was to induce them all the more to respect. For if Paul and his companions were suffering on their behalf, they were much more themselves obliged for good reason to suffer for Paul and his companions. ‘The fact that what he said corresponded with the truth would have appeared to encourage them all the more. For praise is especially welcome when it is given someone not for nothing but on the basis of things that have actually happened, and it usually rouses the soul to virtues. 1:6a And you became imitators of us and of the Lord, For because he had said that their attitude stood out in a similar

way, he was quite able to persuade them to persevere in the same behavior. For this reason, quite effectively also mentioning of the Lord, he is seen to have composed a greater [5] exhortation, if indeed when hard pressed they are seen to imitate not only the apostles but also the Lord himself. hen to make the imitation of which he is speaking obvious: 1:6b receiving (he says) the word in much affliction with much joy of the Holy Spintt,

‘The Lord (he says) suffered for us, achieving salvation for us by the cross. And you are yourselves enduring affliction for faith in him, so that you may know that you have imitated both us and God, since you have endured those distressing sufferings this way

444 AD THESSALONICENSES I tristia erant ita sustinuistis cum gaudio, non grauiter illa ferentes quae uobis accidebant, sed bono animo fuistis ob illa bona quae hinc uobis retribui expectantur.’ Tet bene adiecit dicens Spiritus xadr&¢ dé moocéOyxev TO mvedbuatoc

s sancti; nec enim erat aliter gau- dylov. od yao jy EtepWS EvTaddere illos qui ad praesens trista- 0a Avmovpevousg yatoew Umeo THv bantur pro illisquaenecdum ul- 0d gatvousveyv, el un TH UTO TOD debantur, nisiilla miracula quae mvedwatosg yevoueva Oaduata Bea Spiritu fiebant firmam illis fi- Batav avdtote mapetyev tHv weAAOv-

ro dem de futuris praepararent*; tay thy THoTLW. ut ad illas uirtutes inspicientes facile possint ferre illa, quae in praesenti tristitiae plena esse uidebantur. et augens in laudem eorum illa quae ad exhortationem illorum illis ipsis poterunt conuenire: 15 ita ut fieretis forma omnibus credentibus in Macedonia et Achaia. ‘uos enim inspicientes illi qui in Macedonia sunt et Achaia, et credunt et sustinent persecutionem, erubescentes ne dissimiles uobis in hoc saeculo uideantur.’ et quaemadmodum formae extiterunt illorum qui se non uiderant? 20 a uobis enim diffamatum est uerbum Domini non solum in Macedonia et Achaia, sed et in omni loco fides uestra quae ad Deum extiuit.

tuerbum Dei hoc in loco non AGyov xvetov évtadOa od Thy fidem dicit, nec enim fides abil- ztotw Aéyer, OD Ya N MlotIC aT” lis accepit principium ; ‘sedom- adtév raPev thy aeyHy’ GAA’ avTt 2s nes (inquit) cognouerunt quan- tod ‘mavtesg Eyvwoauv fou dre THC ta pro fide passi estis, et omnes mlotews émadete, xal mavtes DUdV fidei uestrae firmitatem miran- 710 BéBatov DavucCovow tH THto-

tur, ita ut et alteros adhorten- tews, Hote xal mootpomyy Etepotc

tur.*’ vyeveoQar ta DueTEON.”

30 et abundantius illa ipsa constringens, ait:

ita ut non necesse habeamus loqui aliquid; ipsi enim de nobis adnuntiant qualem introitum habuimus ad uos, et quomodo conuersi estis ad Dominum a simulacns seruire Deo uiuo et uero et expectare filium

I tristitiaC* 4 sq. Coisl. 204, f. 163a [Cr. vi. 346] xardic dé, x.7.A. 5

eritH 7 qui(forquae)r || Sd mvebpatogCr. 11 facileferrep. Cr 20 defamatum CH 22 sq. Coisl. 204, f. 163 b [Cr. vi. 348, Fr. 145] 0e6dwooc. kAA0G pynotv' Adyov, %.7.A. 31 nonomC* 32 habuerimus C r

FIRST LETTER TO THE THESSALONIANS 445

with joy, not bearing what happened to you heavily; rather, you were of good cheer because of those good things expected to be bestowed on you for this reason.”

TAnd he rightly added of the He rightly added of the Holy Holy Spirit, tor there was no Spirit, for there was no other other way those who were di- way those who were distressed

stressed in the present for the in the present for the sake of sake of those things not yet seen things unseen could rejoice, uncould rejoice, unless those mi- less the miracles that took place

racles accomplished by the Spi- by the Spirit should provide rit should provide them with a them with a steadfast faith in steadfast faith in the things to the things to come. come,™

so that by looking at those works of power they might be able easily

to bear what in the present seemed filled with distress. And by praising them, elaborating the points that by the facts themselves were able to suit the exhortation he was giving them:

1:7 so that you became an example to all the believers in Macedonia and Achaia.

[6] “For, by looking at you, those in Macedonia and Achaia both believe and endure persecution, blushing lest they should appear unlike you in this age.” And how did they come to be examples for those who had not seen them? 1:8a For from you the word of the Lord has been published abroad not only in Macedonia and Achaia but also 1n every place your faith that is in God has gone forth,

TBy word of God in this place By word of the Lord here he he does not mean the faith, for does not mean the faith, for the the faith did not receive its be- faith did not receive its beginginning from them. “But eve- ning from them. But this is inryone (he says) has come to. stead of “Everyone has come to know how much you have suffe- know how much you have suffered for faith, and everyone mar-_ red for faith, and everyone marvels at the steadfastness of your vels at the steadfastness of your faith so that your example en- faith so that your affairs are also

courages others.”* an encouragement to others.”

And binding these points together at greater length, he says: 1:8b-10 so that we do not have the need to say anything. For they proclaim of us what sort of entrance we had to you and how you turned

to the Lord from idols to serve the living and true God and to await

446 AD THESSALONICENSES I e1us de caelis, quem suscitavit ex mortuis, lesum, qui eripiet nos ab ira

uentura.

‘nec enim indigemus ubicumque fuerimus aliquid de uobis dicere, eo quod cognita sunt omnibus illa quae erga uos facta fue5 runt, ita ut nulla sit inuidia referentibus, quemadmodum suscepti sumus a uobis cum celeritate (hoc enim dicit qualem introitum habuimus ad uos); et quemadmodum nostris placitis doctrinis, discessistis quidem a simulacrorum cultura, recognouistis uero uestrum dominum, qui et uere u1uit et est Deus uerus; credidistis autem et ro illis quae de Jesu dicta sunt uobis, quoniam et a mortuis resurrexit ut omnes nos, qui in eum credimus, ab expectata liberet poena, et quoniam de caelo ueniet omnia nobis beneficia praestans.’ bene autem primum dixit aduentum eius de caelo, deinde resurrectionem, et quidem cum ordine id secundum esse uideretur, eo quod 1s ad fidei confirmationem illud uel maxime erat dignum, quod de caelo sit in fine saecul1 cum magna adpariturus gloria. Tnotandum est autem, quoniam émonuavtéov dé Sti év tH tay etin simulacrorum abdicatione d@Awy avaywenoe. tov Oedv xat Deum et ‘uiuum’ et ‘uerum’ es- Ca@vta xat aAnOivov moocetnev, 7006

20 seadseruit, utecontrario osten- davtidiaotodAny éxelvav’ Hote b7c0v dat simulacra neque uluorum ToT &y THY Qwvhy eveloxouey TAD-

neque uerorum esse deorum, ‘yy, etdévar yon Ot. whte Ext Tased tantum quia falso nomine 7906 ci¢ avatoeoww Aeyer viOd, uNtE

id dicatur. igitur ubicumque éq’ vtovd cig avatoeow mateds, Ou2g uocem hanc inuenerimus, sci- olw¢ aAnOivod mateds xat viod ma| re nos conuenit quoniam neque pa Ttotg evoePEouv. de Patre ad interceptionem dici possit Filii, neque de Filio ad interceptionem dici possit Pa30 +©«Cf tris; similiter et Patrem et F1-

lum Deum apud omnes pios esse creditum.* dicens autem ista ad exhortationem eorum, memoratur ultra et illa quae secundum se sunt; illa uel maxime dicens quae illi ipsi apud

IO qu. res.amort.r 12 omnibusCr 16 cummagnaomr 17 émtoywavtTéov d& pynotlv St. cod. edd. 2g interceptationem 7

FIRST LETTER TO THE THESSALONIANS 447 his Son from the heavens, whom he raised from the dead, Jesus, who will rescue us from the wrath to come. “For we do not need to say anything about you, wherever we go,

because everyone has come to know what you have done, [7] so that there is no envy of those who report* how we were quickly received by you (for this is what he means by what sort of entrance we had to you) and how, when our teachings found favor, you indeed left the worship of images behind, and you recognized as your Lord the one who both truly lives and is the true God. And you also believed in what was told you about Jesus and that God raised him from the dead so that all of us who believe in him might be freed from the punishment we expected and that he will come from heaven to bestow all benefits on us.” And he rightly spoke first of his coming from heaven, then of the resurrection—even though, of course, his coming from heaven is plainly second in order—because the former was especially fitting to confirm faith,

since he will appear with great glory from heaven at the end of the age.

TAnd it must be noted that in And it must be noted that in the abandonment of images he the abandonment of idols he asserted that God is both living declared God to be both living and true, so that by contrast and true by contrast with them, he might demonstrate that the so that wherever we find this images are of gods neither living word, it is necessary to know nor true but are only said to that it means neither the Father be gods by a false name. [8] to the exclusion of the Son, nor Therefore, whenever we find the Son to the exclusion of the this word, it is fitting we should Father, since the Father and the know that it cannot be said of Son are alike true according to the Father to the exclusion of godly people. the Son, nor of the Son to the exclusion of the Father, but that it is believed by all godly people

that both the Father and the Son alike are God.* And in saying these things to exhort them, he goes on to mention also what concerns himself. And he speaks especially of what they *"Theodore apparently means that they are reporting what is already known and so are of no importance and cannot be the object of envy.

448 AD THESSALONICENSES I se facta esse sciebant, ut et illa quae de se erant cum illis commemorans, suaderet illis non cedere tristitiae: ipst enim nostis, fratres, introitum nostrum qui fuit ad uos, quoniam

non inanis fut, sed ante passt et contumelits affectt, sicut nostis, in 5 Philipps, fiducitaliter egimus in Deo nostro loqui ad uos euangelium Det in multo agone.

‘scitis (iInquit) quoniam non absolute nec fortuitu ad uos ueni-

mus; sed licet multa mala Philippis passi fuerimus, tamen nondefuimus ad uos uenientes cum fiducia praedicare uobis pietatem, et

ro quidem cum multa nobis ab exteris incumberet necessitas.’ bene autem dixit quia in Deo fiducialiter gessimus,; ut ne sibi uideretur ipsam fiduciam adscribere, ideo eam cooperationi diuinae adscripsit. demirandum est autem et illud quod dixit apostolus: quoniam non fuit inants introitus noster, eo quod multa erat ante passus; qua15 $lergo qui in passionibus ipsis lucrum sibi conlocet, dum nihil exi-

stimat se inane facere, quando et pati eum contigerit ob pietatem. et quoniam dixit passiones, dicit etiam et doctrinae modum: consolatio enim nostra non ex errore, neque ex immunditia, neque ex dolo,; sed sicut probati sumus a Deo ut crederetur nobis euangelium, 20 sic loquimur, non tamquam hominibus placentes, sed Deo, qui probat corda nostra. ‘consolationem’ hoc in loco uocat doctrinam. ‘sic enim uos (in-

quit) docuimus,—non sicut illi solent docere, qui seducere uolunt illos quos docent, aut aliquid illis referre non uerum, qui et do2, lo saepe illa quae dicunt occultant—sed dogma uerum et plurima praeditum cautela et munditia, quod et probatis nobis creditum esse uidetur; unde et ipsi probatione consequenter perstetimus agentes, sicque illud cum fiducia dicentes, sicuti conueniebat eos facere, qui non hominibus placere student, sed Deo, qui men30 temcautissime cognoscit.’ haec uero uniuersa coniunxit, ut ostendat quoniam 1usta ratione fiducia est abusus; persistens uero referre illa quae secundum se sunt ad edocendos eos edicit: 3 quod (for qui)C*H 4 tanta(forante) H (corr.) 6 sollicitudine (for agone)r 8-g destimus C* destitimus C (corr.) desumus H: txt r to a dextris (for ab ext.)r 18 consolatione enim nostra nonexsermone H 22 consolationem uel exhortationemr 23 docuimusinquit H* 26 quodet probabitis nobis cr. nobis e. u. C* H quod et probabiliter nobis cr. e. u. C (corr.) quod

et probabitis et nobis cr. e. u.r 27 probationemC 27-28 _ perstitimus C | (corr.) 31-32 docere (for referre) H

FIRST LETTER TO THE THESSALONIANS AAQ

knew for themselves took place with respect to him, so that by mentioning what happened to him with them he might persuade them not to give way to their distress: 2:1-2 For you yourselves know, brothers, our entrance that was to

you, that it was not in vain, but though we had before suffered and been treated with insults, as you know, at Philippi, we acted boldly in our God to speak to you the gospel of God in much struggle.

“You know (he says) that it was not simply or accidentally that we came to you, but, granted that we had suffered many evils at Philippi, we did not fail to come to you with boldness to preach true religion to you, even though much difficulty pressed hard upon us from those outside.” And he rightly said we acted boldly in God, lest he should seem to assign that boldness to himself, since, indeed, he assigned it to divine cooperation. Also to be admired is the fact that [9] the apostle said our entrance was not in vain, because he had previously suffered many things. Therefore, it is as though he placed his gain in the sufferings themselves, since he thought he was doing nothing in vain when it happened that he also suffered on behalf of true religion. And since he spoke of sufferings, he also speaks of the manner of his teaching: 2:3-4 For our encouragement 1s not from error, nor from impurity,

nor from deceit, but just as we have been approved by God so that the gospel might be entrusted to us, so we speak, not as those pleasing humans, but God, who tests our hearts.

In this place he calls his teaching encouragement. “For (he says)

we taught you this way—not as those usually teach who want to lead their pupils astray or to tell them something not true, and who often disguise what they say with deceit—but it is true doctrine provided both with extreme exactness and with purity that is seen to have been entrusted to us, since we have been tested. ‘This is why as a consequence of the testing we have ourselves also remained steadfast in what we do and so speak our message with boldness, just as it should be fitting for those to do who are eager not to please humans, but God, who knows the mind with the greatest exactness.” And he joined the whole of this together so that he might show that he employed boldness with good reason. And continuing to report his own circumstances to teach them, he declares:

450 AD THESSALONICENSES I nec enim aliquando in uerbo adulationis fuimus, sicut 1pst scitts.

‘e contrario etenim dicebamus quod illi qui pie uiuere cupiunt, tribulationes praesentis uitae sunt passuri.’ bene autem adiecit sicut scitis; illos ipsos testes suorum uerborum producere properat.

5 neque in occasione auaritiae. ‘neque ad quaestum respeximus.’ et hoc dicens non adiecit ultra sicut scitis, sed Deus testis.

_ iusta ratione uitae suae Deum testem est abusus quasi plus ido-

ro neum.

neque quaerentes ex hominibus gloriam, neque a uobis neque ab

alts. ‘sed neque respeximus aliquando qualiter adquiramus laudem, aut a uobis aut ab aliis aliquibus.’ cautissime enim posuit non quae15 ventes; hoc est, ‘non auspicantes hoc, nec hanc habentes actus no-

stri intentionem; hoc enim est quod a nobis fleri conuenit, ut ne intuitu gloriae humanae aliquid faciamus. nam nec ad nostrum crimen poterit peruenire, cum illa faciamus quae conueniant cum lege diuina, si nos ab hominibus gloria fuerit subsecuta.’ 20 cum possimus oneri esse, sicut Christi apostoh. thoc ad illud reddidit quod TOUTO TENG TO ObtE év MOOPACEL dixerat, neque in occasione ava- madseovetiag anedmxnev’ vetGov yao

ritiae; magis enim erat utetha- Wv tO xal Eyovtag efovolav we bentes potestatem quasi aposto- amootéAoug ta TOG THY xoElav 2s li illa quae ad usus necesse ha- AauBdavewv, wyde todtO crcoOa.

bebant sibi acciperent, nec hoc uoluissent accipere.* sed factt sumus quiett 1n medio uestro.

hoc est, ‘omni mediocritate et humilitate sumus abusi, nolentes 30 graues aliquibus uideri.’ sicutt si nutnx foueat suos filtos, sic desiderantes uos complacemus participare uobts non solum euangelium Christi, sed nostras ipsorum

8 testisestd.r g testemdeumC testedeor || ususr g-10 idoneor 11 omnibus (for hom.) C* 12. illis (foraliis) C*H 14 a, abom C* A ab bef. al. add C (corr.): txtr 15 hocausp. Crl 21 sq. Coisl. 204, f. 164 b [Cr. vi. 349] toUrvo mpdc, x.7.A. 22 occansione C* 28 uestri C (corr.) H uestrum7r 29 uSiYr 32. participari C (corr.)

FIRST LETTER TO THE THESSALONIANS ASI

2:5a For we were not at any time in a word of flattery, as you yourselves know,

[10] “Indeed, on the contrary we were speaking because those who desire to live a godly life are destined to suffer the afflictions of the present life.” And he rightly added as you know; he is eager to bring them forward as witnesses of his words. 2:5b nor for an opportunity for greed, “Nor have we looked for financial gain.” And in saying this he no longer added as you know, but 2:5c God 1s the witness,

With good reason he employed God as a witness to his life, as more suitable. 2:6 nor seeking glory from humans, netther from you nor from others,

“Moreover, we never looked for how we might gain praise either

from you or from anyone else.” Indeed, he quite carefully put down not seeking, that is, “not undertaking this, nor having this as the motive for what we did. For this is what is right for us to do, so that we may do nothing by considering human glory. For when we do what accords with the divine law, no accusation could

consequently be made against us if glory from humans should follow us.” 2:7a although we could have been for a burden as apostles of Christ,

THe referred this to what he He referred this to (2:5) nor had said (2:5), nor for an oppor- by a pretext for greed. For it tunity [11| for greed. For it was was greater that those who had greater that those who had au- authority as apostles to receive thority as apostles to receive for what was for their needs not to themselves what they necessa- choose this. rily held to be for their needs should be unwilling to receive this.* 2:7b but we became gentle* in your midst,

That is, “we employed all moderation and humility, unwilling to seem a burden to any.” 2:7c-8 just as if a nurse should cherish her own children, so longing for you, we are well pleased to share with you not only the gospel of 3See Swete’s note (2:10): “The Ap. disclaims merely the desire of popularity.” *Reading ¥rvor rather than vyreor.

452 AD THESSALONICENSES | animas, quoniam carissimt nobis facti estis.

uult equidem dicere quoniam ‘tantum longe sumus ut pondus tribulationum grauiter feramus, ita ut in illis malis cum multo desiderio uos docere festinaremus; libenter pro uobis supponentes 5 etiam animas nostras, eo quod fortiter uos diligebamus et affectu integro erga uos tenebamur.’ demiratione uero dignum illud quod uolebat comprobauit prolati exempli qualitate; nam et matribus consuetudo est ut suis filiis suum lac cum multa celeritate praebeant, existimantes se adiuuare, cum filios suos lactare potuerint. ro ‘nutricem’ uero hoc in loco matrem dixit quae filios suos nutrit, et hoc euidenter ostendit per illa quae adiecit dicens, sz foueat filios suos. deinde et quod magis augere eius poterat intentionem, eo quod nihil ab illis accipere uoluerit: memores enim estis, fratres, laboris nostri et lassitudinis; nocte enim

1s et die operantes ad hoc, ut ne grauemus quemquam uestrum, praedicauimus [in uobis| euangelium Det.

‘scitis et ipsi quantum sustinuimus laborem, ut ne graues uobis esse uideremur pro nostra necessitate. persistebamus enim, et non solum in die erga uestram doctrinam occupari uidebamur, nec 20 poteramus per totum diem operi insistere, ita et ut sufficere nobis potuissemus.’ et pro omnibus his illorum ipsorum utitur testimonio et Dei: uos (inquit) testes estis et Deus, quam sancte et iuste et sine querela uobis qui credidistis fuimus; sicut nostis, quomodo unumquemque 2s uestrum tamquam pater filios suos obsecrantes uos et consolantes.

utitur quidem illorum ipsorum testimonio, eo quod ipsi sciebant qualiter eos ad instar patris patienter obsecrabat, et consolabat super accidentibus illis tristitiis, deprecans eos non discedere a fide. memoratus est autem et Dei, quia dixit, sancte et iuste et 30 ©6stne querela uobis qui credidistis; apud quem maxime de his cauta

cognitio haberi uidebatur.

1 factiomH 6 dignar 7 qualitatem C*r og adiuvariC (corr) 11 illam C (corr) r || sicut (for si)r 15 grauaremusC (corr) Hr 16 in uobisomC Hr 18 uidemur C* uideamurr || etomC 19 occupare C*

H 20 et(1°)omr_ || sufficeret C* H 22 etomC*r 24 adfuimusr 27. ab(forad)H || obsecrabatur C* 27-28 consolabatur C (corr) r 28 accedentibus Cr 31 habereC Hr

FIRST LETTER TO THE THESSALONIANS 453 Christ? but our own souls, since you have become dearly beloved to us.

Surely he wants to say “we are so far from bearing the weight of afHictions heavily that in those evils we were hastening with much longing to teach you, gladly placing even our own souls at your disposal because we loved you intensely and were held fast by pure affection for you.” And because of the character of the example he set forth, the proof he wanted to make is worthy of admiration. For mothers usually furnish milk to their children quite quickly, supposing they are helping when they can nurse their own children. In this place he called a mother a nurse [12] who nurses her own children, and he clearly demonstrated this by what he said in addition: if she should cherish her own children. Then, as well, what could all the more reinforce his motive for being unwilling to receive anything from them: 2:9 For you are mindful, brothers, of our toil and weariness; for working night and day for this, that we might not burden any one of you, we preached |among you| the gospel of God. “You know even yourselves what great toil we underwent so that

we might not appear to burden you with our needs. For we kept on working not only by day but also by night, for by day we were seen working at teaching you.© And we were unable to keep on working all day in such a way as to be able to provide enough for ourselves.” And for all of this he employs their own witness and that of God: 2:10-12a You (he says) are witnesses and God, how holily and qustly and without blame we were to you who believed, as you know,

each one of you, as a father his own children, beseeching you and encouraging.

He surely employs their own witness because they knew how he patiently besought them like a father and encouraged them with respect to the distressing experiences that happened, begging

them not to depart from faith. And he also mentioned God, because he said holily [13] and justly and without blame to you who believed. Accurate knowledge of these things was seen to be held especially by God. >Instead of the correct reading, “of God.” °Following Swete’s suggestion (2:12). He interprets the text by saying: “S. Paul, Th. meant to say, made up by night work for the loss of time in the day which was occasioned by his preaching.”

A54 AD THESSALONICENSES I et testificatt sumus ut ambuletis digne Deo, qui uocauit uos in regnum suum et gloriam.

bene quia posuit testificati sumus, ita ut ostendat quoniam in principio haec ipsa illis logquebatur, quod conueniat eos dignos ha-

5 bere actus, quibus placere possint ili qui eos uocauit in suam cognitionem cum magna futurorum promissione; pro honoris magnitudine etiam paria eos agere conuenit. et dicens sua iterum ad illorum transit personam, quando quidem ila quae et erga se sunt commemorans, ut eos ad reuerentiam adducat; quando uero ad ro laudem eorum sese aptat, ut eorum alacritatem tali studio magis suscitare uideatur: et propter hoc et nos gratias agimus Deo sine intermissione, quoniam cum suscepissetis a nobis uerbum auditus Det, susceptstis non stcut uerbum hominum, sed sicut est uere, uerbum Det, qui et inoperatur 15 inuobts qui credidistis.

‘et talia quidem erant nostra; non deerant autem et illa quae a uobis sunt. unde et gratias agere Deo pro uobis non cessamus, quoniam suscipientes a nobis Dei doctrinam, non sicut hominibus uobis loquentibus suscepistis, sed sicut conueniens erat susci20 pere eos qui diuinam suscipiebant doctrinam, quae etiam et ipsis operibus ostenditur esse apud uos.’ et quemadmodum in operibus ostendatur dicens: uos (inquit) wmitatores facti estis, fratres, ecclestarum Det quae sunt

in Iudaea in Christo [esu, quoniam eadem pass estis et uos a proprits 2s contribulibus, sicut et tpsi a Ludaets.

‘similia (inquit) passi estis illorum, qui in Iudaea crediderunt Christo; sicut enim illi a ludaeis multa sunt perpessi mala, sic et uos a propriis contribulibus’—ut dicat, “‘gentibus.’ bene autem eos est adhortatus, commemorans illos qui in Iudaea crediderunt, ut 30 sustineant et ipsi magnanimiter laborent, siquidem non soli contemplatione pietatis patiuntur. nam et ecclesiae integrae quae per totam sunt Iudaeam diuersis fluctuabantur persecutionibus. unde et latius [udaeorum explicans malitiam, ostendit hinc, quanta 3 quippe (for quia)r 4 principiumC* 6. onus (for honoris) C* H oneris C (corr.) omnisr g adhoccommemorat (forcommemorans)r || reuelationem

(for reuer.)r || quando quidem ueroC (corr.) || et (forad) C* H:txtr to ser 14 operaturr 16 etaliaC Hetaliorumr: txt conj. Jacobi 24 in (2°) omr 27 quae (forsicut) C (corr.) 30 etipsisust./ || ne(foret) CH r [et, laborem ed. Migne]

FIRST LETTER TO THE THESSALONIANS 455 2:12b And we bore witness that you should walk worthily of God, who has called you to his own kingdom and glory. He rightly put down we bore witness so that he might show that he spoke these very things to them at the beginning, because it was right for them to have worthy deeds by which they could please the

one who called them to knowledge of himself together with the great promise of the things to come. It was also right for them to accomplish deeds matching the greatness of the honor. And while speaking of his own affairs he passes over to their person, sometimes calling to mind his own circumstances in order to lead them to respect, sometimes applying himself to praising them in order to be seen all the more rousing their eagerness for such zeal: 2:13 And because of this we also give thanks to God without ceasing, that when you received from us the word of the hearing of God, you received it not as the word of humans, but as it truly 1s, the word of God, who ts also at work in you who have believed.

“And such, indeed, were our affairs, but yours were not lacking. For this reason we do not cease also to give God thanks for you,

since when you received from us the teaching of God, [14] you received it not as though humans were speaking to you but as it was right for those who were receiving divine teaching to receive it, a teaching that is shown to be among you also by the works themselves.” And to say how it was shown by works: 2:14 You (he says) became imitators, brothers, of the churches of God that are in Judea in Christ Jesus, since you have suffered the same things, and you from your own compatriots, just as they also from the Jews,

“You have suffered (he says) things just like the sufferings of those in Judea who have believed in Christ. For just as they suffered many evils from the Jews, so, too, you have from your own compatriots,” meaning “the Gentiles.” And he rightly exhorted them, reminding them of those 1n Judea who believed, so that they might endure and might toil bravely, if indeed they were not the only ones suffering for observing true religion. For whole churches throughout all Judea were being driven about by various persecutions. For this reason by explaining more fully the

456 AD THESSALONICENSES I et qualia patiebantur ab illis qui inter illos habitabant: gui et dominum (inquit) occiderunt Iesum et suos prophetas, et nos persecuti sunt.

bene in medio posuit prophetas, ex quibus comprobatur eo s quod et Dominum sola malitia interimere usurpauerunt et apostolos; siquidem et erga suos prophetas tales extitisse uidentur. et quod his maius est: et Deo non placent.

dein et quod odiri magis erant digni: 10 et omnibus hominibus sunt contrariu, prohibentes nos gentibus loqut ut saluentur. et quidem ex hoc factum est ut impleantur eorum peccata semper; peruenit enim super eos ira in fine.

5 ‘nihil (anquit) mirum quodcumque facere adnituntur, ita ut nihil illis deesse uideatur mali. perfectam ergo pro quibus agunt poenam ab aeterno iudice excipiant.’ haec autem omnia coniunxit in personam Iudaeorum, maximeque eos iusta ratione accusans; necessarie uero in praesenti memoriam eorum faciens simul et ut

20 ostendat quanta patiuntur fideles qui sunt in Iudaea, qui in certamine quasi medio conuersantes; scilicet ut ostendat Thessalonicenses nihil tam durum a gentibus sustinuisse, si tamen illa quae patiuntur cum illis quae in Iudaea geruntur comparare uoluerint. haec igitur omnia exhortationem Thessalonicensium posuit. quo23 niam uero inter cetera dixerat de suo ad eos aduentu, hinc incipit illa quae post profectionem sunt dicere, publicans pariter in his etiam suum affectum quem habet erga illos: nos autem, fratres, desolati a uobis ad instar orphanorum ad tempus horae, facie non corde, abundantius adcelerauimus faciem uestram 30 Uuidere in multo desiderio.

bene per omnia auxisse uisus est suum erga illos affectum, in eo quod dixit ‘non corde a uobis discessimus sed facie;’ et quod ab illis ad tempus segregatus, statim cupierit eos iterum uidere. su1 illis (om ab) C* Hilli C (corr): txt r 2 uos(forsuos)r 8 nondeor 9g odere C* H odire C (corr.): txt conj. Jacobt 13 perueniet C (corr.) 16 uero

(forergo) Cr 17 excipient C (corr) accipiantr 19 necessarior 21 quasi

inm.H 24 omniaady || inex. C(corr.): txtr 25 ueroomH 27 quam C* 28 autemomr 33 adtemp.abillisC yr _ || interim (for iterum) H

FIRST LETTER TO THE THESSALONIANS 457

wickedness of the Jews, he shows the extent and the character of the sufferings they were experiencing from those among whom they dwelt: 2:15a who killed (he says) both the Lord Fesus and their own prophets and have persecuted us;

He rightly put down in the middle the prophets, from whom it is proved that they asserted their right to kill both the Lord and the apostles out of sheer malice, since they are seen to have taken such a stand toward their own prophets. And what is greater than this: 2:15b and they are not pleasing to God; And then that they were all the more worthy of being hated: [15] 2:15c-16a and they are opposed to all people, preventing us from speaking to the Gentiles so that they may be saved, And, indeed, from this it came about: 2:16b so that their sins are always being filled up; for wrath overtakes them in the end.

“It is no wonder (he says) that whatever they strive to do is so that nothing of evil may seem to be lacking them. ‘Therefore, they will face complete punishment for what they do from the eternal judge.” And he joined all this together in the person of the Jews, condemning them as greatly as possible with good reason. And he necessarily mentions the Jews here, at the same time to show how much the faithful in Judea are suffering as though they were living in the midst of a contest and, obviously, to show the Thessalonians they had undergone nothing so harsh at the hands of the Gentiles, if at any rate they were willing to compare what they were suffering with what was being done in Judea. Therefore, he put down all these things in order to exhort the Thessalonians. And since among other things he had spoken of his coming to

them, he begins from here on to speak of the events after his departure, proclaiming at the same time in his words also his own affection for them: 2:17 But as for us, brothers, deprived of you like orphans for the time of an hour, 1n face not in heart, we have hastened more fully to see your face in much longing,

In every way he is rightly seen to have magnified his affection

for them, by having said we have left you not in heart but in face, and by the fact that, though separated from them for a time, he immediately wished to see them again, [16] and above all he

458 AD THESSALONICENSES I per omnia autem quod segregatum se ad instar orphanorum dixit, multum suum affectum ostendit. et quidem in superioribus dixerat quoniam ‘sicut pater unumquemque uestrum obsecrabam;’ sed ibi quidem paterna imago aptata esse uidebatur, in absentium 5s uero exquisitione illud quod dixerat separatum se ad instar orphanorum. nam huiusmodi uel maxime absentia etiam ab ipsa necessitate coartatur, ut patrem filii requirant. et quae est huius concupiscentiae probatio? propter quod uoluimus uentre ad uos.

10 et quia dixit woluimus, pluraliter de se dicens, adiecit: ego quidem Paulus et semel et bis.

et quid obstitit ° sed impediuit nos Satanas.

feo quod erant adiuuandi TH wéArew aoedctofat Meooa1s ‘lhessalonicenses ex elus prae- Aovixéasg a6 TIS adtod TapOvaLac’ sentia; ergo necessarie omnem @¢ &yv avayxatws TaVTWY TOV BAanociuitatem Satanae adscripsit.* Bepa@v avatWepévey TH Latave.

et quoniam non uane in eorum haberetur affectu ostendit: quae est enim spes nostra aut gaudium aut corona gloriandi? nonne 20 wuos coram domini nostn Tesu Christi estts in eius aduentu? uos enim estis gloria nostra et gaudium.

‘et omne quicquid illic boni in futura expectamus die tunc quando adueniet dominus noster Iesus Christus ad examinanda uniuersa; tunc ab illis laboribus quos pro uobis sustinemus mer2; cedem nobis ab eodem finiri expectamus.’ propter quod ultra non sustinentes, complacuimus enim nobis relinqui Athenis solis, et misimus Timotheum fratrem et ministrum Det in euangelio Christt.

hoc ad illud reddidit quod dixerat, uolui uenire ad uos; ‘quo30 Nniam ergo illud implere minime potui, elegi relinqui ipse solus Athenis, et mittere Timotheum ad uos.’ qua ex causa?

1 autemomr || seomr 4 absentiCHr 5 ab(forad)C*H 6 ad (for ab) C* ad ipsam necessitatemr 7 coartanturC (corr.) 10 adicitCr 14 sq. Coisl. 204, f. 166 a [Cr. vi. 352] Ocod@pov. tH wéAAet, x.7.A. 20 corona

(for coram) CH || Christi estisom C 22 illi (forillic) C* H: omr 24 ob (for ab) C H ob illos laboresr 26-27 reliquiC* 27 soli C (corr) 29 addixeratr 30. solis C*

FIRST LETTER TO THE THESSALONIANS 459

showed how much affection he had for them by having said that he was separated from them like orphans. Of course, he had said above (2:11) that “as a father I besought each one of you.” But there it was plainly the image of a father that was applied, while in his consideration of them when they were absent what he said was that he was separated from them like orphans. For it is especially an absence of this kind that even from the necessity itself compels the children to try to find their father. And what is the proof of this desire: 2:18a because of the fact that we wanted to come to you,

And because he said we wanted, speaking of himself in the plural, he added: 2:18b I, indeed, Paul, both once and twice; And what stood in his way? 2:18c but Satan hindered us

He says that the hindrances of his affairs are hindrances of Satan,7

jtbecause the Thessalonians because the Thessalonians would have been helped by his would be helped by his prepresence. Therefore, he neces- sence, since all harmful things sarily attributed every harmful are attributed to Satan. thing to Satan.* And he shows that it was not for nothing that he is held fast by affection for them: 2:19-20 For what ts our hope or joy or crown of boasting? Is tt not that you are before our Lord Jesus Christ at his coming? For you are our boast and joy.

[17] “And there we are awaiting everything whatsoever is good at , the day tocome when our Lord Jesus Christ will come to examine all without exception. At that time we expect the reward to be determined for us from those toils we are undergoing on your behalf.” 3:1-2a Because of this, bearing it no longer, for we agreed to be left alone in Athens, and we have sent Timothy, the brother and minister of God in the gospel of Christ, He reterred this to what he had said (1:18): J wanted to come to

you. “Therefore, since | was by no means able to fulfill this wish, I chose myself to be left alone in Athens and to send Timothy to 7Swete (2:16) conjecturally restores this beginning of the sentence and calls attention to T‘heodore’s comment on 3:4.

460 AD THESSALONICENSES I ad confirmandos uos et consolandos pro fide uestra, ut nemo mouea-

tur in tribulationibus uestris. ‘ita ut uos confirmet exhortatione suorum uerborum et animaequiores sua praesentia faciat, ita ut non cedatis tribulationibus uic-

5 ti.’ ‘commoueri’ dicit cedi. et ostendens quoniam iusta sunt quae dicit: ipsi enim scitis quoniam in hoc positt sumus.

et unde sciunt? nam quando eramus apud uos, praedicebamus uobis passuros nos 10 tribulationem, sicut et factum est et scttis. ‘ex quibus et praedixi uobis, quando Tnegotiorum impedimenta Sa- thy and tv monypatwv eyxoryy tanae esse impedimenta dicens* tod Latava éxc&Acoev.

illorum.’ et quidem et opus subsecutum est: 5 propter hoc et ego iam ulterius non sustinens— iterum adsumit, illam causam dicens ob quam Timotheum miserat: misi ad cognoscendam fidem uestram, ne forte temptauerit uos 1s qui temptat, et inanis fiat labor noster.

20 quid ergo cognouisti illo reuertente? nunc autem uentente Timotheo ad nos a uobis et euangelizante nobis fidem et caritatem uestram, et quoniam habetis memoriam nostram bonam, semper desiderantes nos uidere, sicut et nos uos; propter hoc consolatt sumus, fratres, in uobis in omni tribulatione et necessitate no25 stra per uestram fidem.

‘quoniam autem ueniens nuntiauit nobis firmitatem quam erga ~ nos habetis, et quoniam memores estis nostri, semper desiderantes nos sicut et nos uos, sufficientem omnis tribulationis nostrae habemus consolationem, nuntium illum quem de uobis cognosci-

30 mus.’ et quemadmodum oblectabant eum illa bona quae de illis sunt cognoscere ostendens adiecit: quoniam nunc uiuimus, si uos statis in Domino.

‘nunc uiuere nos existimamus, si uos in fide perstiteritis, uitam nostram.’ et augens illud:

2 istis(foruestris)r 4 faciatomC H:txtr || itaomr 5 enim (bef. dicit) addr 10 et(1°)omH 12 Coisl. 204, f. 166 a [Cr. vi. 352] Ocodmeov. thy obv amé, %.7.A. (cf. notes). 14 et (bef. quidem) om C (corr.) 19 uester Hr

23 etnosetuosH* 30 oblectabantur C (corr.) 31 adicitCr 33 uitam nostram om C (corr.)

FIRST LETTER TO THE THESSALONIANS 461

you.” For what purpose? 3:2b-3a to strengthen you and to encourage you for the sake of your faith, so that no one would be shaken 1n your afflictions.

“So that he may strengthen you by the exhortation of his words and may make you calm by his presence, so that you may not yield, conquered by afflictions.” By being shaken he means yield. And to show that what he says is just: 3:3b For you yourselves know that we have been placed for this.

And from what do they know it? 3:4 For when we were with you, we foretold you that we would suffer affliction, as it has both happened and you know.

[18] “From what I foretold you when [I was with you],

Tmeaning that the hindrances He called the hindrance of afof his affairs are hindrances of fairs that of Satan. Satan.* And, indeed, the actual fact followed close after: 3:5a Because of this even I, no longer bearing tt,

He repeats his statement about the reason he had sent Timothy (3:1-2): 3:5b I sent to find out about your faith, lest by chance he who tempts should have tempted you, and our toil should become tn vain.

Therefore, what did you find out when Timothy returned? 3:6-7 But now since Timothy has come to us from you and has told us good news of your faith and love and that you have our good memory, always longing to see us, just as we do you, because of this we have been encouraged, brothers, 1n you in every affliction and difficulty of ours through your faith,

[r9| “And since, when he came, Timothy reported to us the steadfastness you have toward us and that you are mindful of us, always longing for us as we for you, we have sufficient encouragement in all our afliction—the news we have found out about you.” And to show how finding out those good things about them delighted him, he added: 3:8 since now we live, if you are standing firm in the Lord.

“Now we think we live, if you should stand unchanged in faith. This is our life.” And to elaborate this:

462 AD THESSALONICENSES I quam (inquit) gratiarum actionem possumus Deo retribuere pro uobis super omni gaudio quo gaudemus propter uos coram Deo uestro?

‘sic enim nostra existimamus illa bona quae uestra sunt, ut quia talia audiuimus de uobis Timotheo deferente, magnum quoddam

s de uobis gaudium habeamus, ita ut nec condigne pro his gratias agere Deo nos posse existimemus.’ et ut ne uideatur ista dicens dixisse ab illo desiderio quo desiderabat ad eos uenire: nocte et die superabundantius deprecantes, ut uideamus faciem uestram, et suppleamus ea quae desunt fidet uestrae.

10 ‘persistimus (inquit) orantes ut et uideamus uos et suppleamus, etiam si et deesse uobis aliquid uidetur.’ et desiderium explicans suum adiecit: ipse autem Deus et pater nosier et dominus noster Iesus dirigat ulam nostrum ad uos.

15 hoc uel maxima desiderat, ut et oratione postularet id fieri, sic et ad tolerantiam durissimarum tribulationum adhortans eos, oratione dicta sua confirmat: uos autem Dominus multiplicet, et abundare faciat caritatem in inuicem et in omnes, sicut et nos in uos, ad confirmanda corda uestra

20 sine querela in sanctificatione coram Deo et patre nostro in aduentu domint nostri ITesu cum omnibus sanctis eius.

‘adiciat (inquit) uobis et in inuicem et erga omnes caritatem, talem illam in uobis efficiens, qualis et in nobis de uobis est; et con- firmet in fide mentem uestram, ita ut permaneatis sine crimine, ab

2s omni uos cohibentes inconuenienti actu—hoc enim dicit 7” sanctitate. ‘per quam poteritis etiam in future die fiduciam ad Deum adsequi, cum ceteris omnibus qui placite conuersantur in uirtute.’ de cetero, fratres, rogamus uos et obsecramus in domino Iesu, sicut accepistis a nobis quemadmodum conuentat uos ambulare et placere

3 utomr 4 differente C* referente C (corr)r 5 habemus C H ritaomr 6 nostro (fornos)r 7 quodC 11 expleri (aft. uid.) addin marg C (corr.)

12 adicitCr 15 orationemC*r 16 adomr 18 caritateC (corr) 22

in (bef. inu.) omr 25 inconuenientuH 26 etiam omr

FIRST LETTER TO THE THESSALONIANS 463 3:9 What thanksgiving (he says) can we return to God for you in return for all the joy with which we rejoice because of you before your® God?

“For we so thought those good things that are yours our own that, because we heard such things about you from Timothy’s report, we have such great joy about you that we think we cannot worthily enough give God thanks for them.” And lest he should seem by saying this to have spoken to one side of the longing? by which he was longing to come to them: 3:10 Night and day we are praying more than abundantly that we may see your face and may complete those things that are lacking to your faith. “We are constant (he says) in praying that we may both see you and may complete anything you may seem to be lacking.” And to explain his longing, he added: [20] 3:11 And may God himself and our Father and our Lord Jesus direct our way to you.

He longs for this most of all, so that in his prayer he asks that it may take place. And so, exhorting them to bear patiently the harshest afflictions, he confirms what he has said by prayer: 3:12-13 And may the Lord increase you and make you abound in love toward one another and toward all, just as also we toward you, to strengthen your hearts without blame in holiness before God and our Father at the coming of our Lord Jesus with all his saints.

“May he give you in addition (he says) love both toward one another and toward all, forming it in you just as love for you

is in us. And may he confirm your mind in faith so that you may persevere without fault, keeping yourselves away from every wrong act”—for this is what he means by 2” holiness. “By love you will also at the day to come be able to gain confidence toward God,

together with all the others who live their lives well pleasing in virtue.” 4:1 For the rest, brothers, we ask you and we beseech in the Lord Fesus, just as you have received from us how tt is right for you to walk and to please God, that you may all the more abound.*° 8 An error; the text should read “our God.” 9 Dixisse ab illo desiderio. Swete’s note (2:19) reads in part: “The sense seems to require the substitution of discessisse for dixisse, unless ab may possibly mean

here ‘at variance with,’ as a76 in the phrase obx a6 oxorov. *°Note that “as, in fact, you are doing” is omitted from the text. Swete notes

464 AD THESSALONICENSES I Deo, ut abundetis magis.

diximus et in argumento dudum, quoniam 'Timotheo a Thessalonica reuerso et nuntiante sibi firmitatem fidei eorum, quam in persecutionis necessitate incurrentes inuiolatam seruauerunt, s necnon et quod sint aliqua apud illos quae correctionem indigeant; scribit ergo hinc epistolam apostolus ad illa quae sibi nuntiata fuerant a T'imotheo, illa quae conueniebant dicere ad laudem eorum, pro quibus 1n aduersis firm! perstiterunt, simul et exhortans eos in eadem perseuerare sententia. quae et in illis quae ante dicta sunt a 10 nobis consummasse uisus est, oratione suum cludens sermonem. hinc uero incipit de illis disputare, quae inconuenienter ab illis agi didicerat. hoc ergo dixit: ‘obsecramus uos ut consequentem uitam uestram exhibeatis illius doctrinae quam adsecuti estis a nobis; festinantes placere Deo, et promouere ad legis eius directio15 nem.’ optime autem inchoauit ab illo dicto quo dixit de cetero fratres, postquam laudes consummauit quas super fidei eorum dixerat firmitate. hoc uult dicere quoniam ‘illam quam conuenit habere sententiam contemplatione pietatis ipsis negotiis demonstrastis, agite igitur et de cetero uitae uestrae diligentiam adhibeatis, 20 ut nihil uobis deesse uideatur ex illis, quae ad perfectionem uidentur uobis esse utilia.’ necessaria uero et hoc in loco adiecit sicut accepistis a nobis; demonstrauit enim eo quod non nunc inprimis haec audire a se uideantur, sed et dudum de his fuerint instructi. unde et augens illud: 25 scitis (inquit) quae mandata dederim uobis per dominum Tesum. omni in loco ostendens, quoniam nihil noui illis hodie scribit. haec est enim uoluntas Det, sanctificatio uestra.

necessarie dixit haec est enim uoluntas Dei; agere enim conuenit illa quae Deus fieri uult, eo quod sanctificatio ad plenum di-

30 citur omnium inconuenientium abdicatio. euidentius uero explicans, de quibus sit ill1 ad praesens sermo, adicit: abstinete uos ab omni fornicatione.

5 correctione C (corr.)r 10 concludensC (corr.)r 15-16 ergo (aft. de cet.) addC 18-19 demonstratisr 1g adhibeamus C* r adhibeates (sic) C (corr)

20 uobisuidenturr 23 easeC*eaaser 24 agensH 25 Christum (aft les.) addr 28 necessarior 29 uultf.r

FIRST LETTER TO THE THESSALONIANS 465 We have said before in discussing the setting that Timothy [21]

returned from Thessalonica and reported to Paul the Thessalonians’ steadfastness in faith, which they had preserved unimpaired

even though they met with the difficulty of persecution. But he also, in fact, reported that there were some things among them that needed to be set right. Therefore, it was at this time that the apostle wrote his letter in response to the news Timothy had brought, writing what was fitting to say by way of praising them for remaining steadfast in adversities and at the same time exhorting them to persevere in the same purpose. And we have seen that he completed these points in what he said before this place 1n the letter,

concluding his words with a prayer. But from here on he begins to argue about those things he had learned they were doing unfittingly. Therefore, he said: “We beseech you to display your life in accord with that teaching you acquired from us, making haste to please God and to move forward toward the guidance of his law.” And quite effectively he began by making the statement, for the vest, brothers—after he had finished the praises he had spoken con-

cerning their steadfastness in faith. He wanted to say this: “You have shown by the very things that have taken place that purpose that is right to have in observing true religion. Therefore, be active for the rest in applying diligent care to your life so that you may be seen lacking none of those things that are plainly beneficial to you for perfection.” And he added also in this place the necessary words, just as you have received from us, for he demonstrated that they were not hearing these things from him for the first time but had been previously instructed about them. Then, to elaborate the point: 4:2 You know (he says) what instructions I gave you through the Lord Fesus.

Showing in every place that he is writing nothing new to them at the present time. 4:3a For this is the will of God, your sanctification. He necessarily said for this is the will of God, for it is right to do what God wills to be done, because complete sanctification [22 | is the renunciation of everything unfitting. But to explain more clearly what he is now talking about, he adds:

that Theodore is simply following all the Greek commentators.

466 AD THESSALONICENSES I nuntiauit enim ei T'imotheus inter cetera, quoniam indifferentes sunt erga permixtionem, lasciue uiuentes, ita ut quidam eorum etiam uxores habentes, non sint contenti suis uxoribus; quosdam uero eorum etiam alienis uxoribus permiscere nuntiauit. de s quibus scribit nunc ad eos, correctioni optime conuersationis hoc principium sumens. nam dum dicit ab omni fornicatione, differentes fornicationis species euidentius ostendere uoluit; nec enim erat aliter possibile adiuuare eos qui delinquebant, si non specialiter dixisset de illis quae corrigi conueniebant. 10 scive unumquemque suum uas possidere in sanctitate et honore, non in passione concuptscenttae.

hoc quidem de illis dicit, qui uxores habentes non erant illis contenti. Tdixit suum uas, propriam eius oxebdog Thy idtav Excotov yaueThy

1s Uuxorem sic nominans; in sancti- dvopater’ év dyiacu@ xtdotar tate possidere illud dicens tunc, abtd etoxxacs, dtav wh 7ed¢ Etéoay

quando non ut adultera sordi- ¢umalvytae. EUMatixMtepov dé

datur; in honore autem dixit, tO uy & adder enidvutas, w¢ eo quod non despecta sua uxo- &v todto moLrodvtTOs odxéTL TAUTY

2. readalteram ulteriusintueatur. @¢ ‘Yuvatxt ovvdvtoc, aAAd did apertius uero dixit non in pas- pl&w wdvnv amadc’ oreo mk00c stone concupiscentiae, eo quod émiOuulac éxcdAccev.

ista agens non quasi uxori suae iunctus esse uidetur, sed prop2, ter permixtionem solam id agitur absolute, quam ‘passionem concupiscentiae’ nuncupauit.* concupiscentia enim in crimine uocari non potest, eo quod naturae

1-2 differentesC* 4 permisceri H 5° correctione optime conu. C Hr: conj. Jacobi correctioni conuersationis optime 14 Coisl. 204, f. 168 b [Cr. v1, 358, Fr. 145] Oed3wo0c. KAAOS protv’ oxedoc, x.7.A. 25-26 agitr 28 in crimen euocari C (corr.)

FIRST LETTER TO THE THESSALONIANS 467 4:3b Keep yourselves from all formcation,**

For among other things Timothy reported to Paul that the Thessalonians were making no distinctions regarding sexual intercourse, living licentiously, so that some of them, even though they had wives, were not satisfied with their wives. And Timothy reported that some of them were having sexual intercourse with other men’s wives. Paul now writes to them about these people, quite effectively taking this as the beginning for his setting right their way of life. For since he says from all fornication, he wanted to show quite clearly that there were different forms of fornication. Nor, indeed, was it possible in any other way to help those who were transgressing, if he had not spoken individually about those things that were suited for being set right. 4:4-5a to know each one of you how to possess his own vessel in holiness and honor, not in the passion of desire,

He surely says this about those who, though they had wives, were not satisfied with them.

THe said his own vessel, giving He calls each man’s own wife this name to a man’s own wife. a vessel, having said to possess By to possess in holiness he means it in holiness of the time when

the time when the wife is not he is not defiled with another defiled as an adulteress. And woman. he said zn honor because when a man’s own wife is not scorned,

[23] he does not look further away to another woman. But he said more clearly, not in the And not in the passion of desire passion of desire, because when is more expressive, since whesomeone acts this way, he seems _ never a man acts this way, he is

as though not joined to his own no longer united with that wowife but acts this way simply man as his wife but simply for for sexual intercourse, which he sexual intercourse alone, which called the passion of destre.** he called the passion of desire. *t Note that the imperative is used rather than the infinitive and that “all” is added. **'The Greek envisages only the male adulterer, whereas the Latin envisages the wife’s adultery as well as the husband’s. Jn holiness counters the first; zn honor, the second. Swete points out (2:22) that Theodore parts company with most of the Greek commentators, who interpret “vessel” to mean one’s own body.

468 AD THESSALONICENSES I motum in suam explere uidetur uxorem. “passionem’ uero ‘concupiscentiae’ dixit, quod aliis feminis permixti etiam suas uxores ad similitudinem earum abuti uelint. deinde comparatione contrarium opus ipsum sufficienter derogauit: 5 sicut et gentes quae nesciunt Deum. haec dicens de illis dixit, qui uxores habentes aliis mulieribus permiscebantur; in subsequentibus uero disputat et de illis qui usurpabant permiscere illis mulieribus, quae legitime maritali

- erant iunctae affectu:

10 ut non supergrediatur et fraudet in negotio fratrem suum. pudicissime quidem dixit im negotio; per omnia uero iniquitatem operis enixus est arguere. nam dum dicit non supergredi, quasi terminos quosdam positos inuadentem arguit. eo quod dixit fraudare, quasi qui alienam auferat possessionem. et quod dixit fra1s tvem, maius crimen aggerauit, si et cum uxore illius qui per fidem frater est permisceatur; quem et fratrem nuncupauit, ut maius ostenderet usurpationis ipsius crimen, eo quod et apud omnes in confessione deductum est; ita ut nec demortuorum fratrum uxorem quemquam ulterius accipere liceat. deinde et in timorem 20 redigere cupiens eos adicit: eo quod uindex sit Dominus et de omnibus istis.

nem. |

bene de omnibus adiecit, ita ut et primis illud aptasse uideatur. et iterum quasi contestans, quoniam et dudum haec eadem dixerat illis, adiecit: 25 sicut et praediximus uobis et contestatt sumus. et ostendens quoniam necessarius sit illis et de his sermo: non enim uocauit nos Deus in immunditiam, sed in sancttficatto-

‘itaque si ab his nos continemus, tunc illa agimus quae nostram 30 agere conueniens est uocationem; uocauit enim nos ad sanctifica-

3. comparationem C*H 4 ipsud C* 12 enisusC (corr.) 15-16 fide C (corr.) 16-17. maioremC*H 17 et (bef. usurp.) addC* || etomH 18 confusioner || mortuorumC (corr) 19 uxore C* (corr) || alterius r || timore (for timorem) HintimoreC 21 etomH 29 egimusr

FIRST LETTER TO THE THESSALONIANS 469 Now desire cannot be summoned for accusation, because a man is seen to satisfy the movement of nature in his own wife. But he said the passion of desire because when they had sexual intercourse with other women, they would be willing to use even their own wives in a way similar to their use of the others. Then by a comparison with contrasting people he sufficiently denigrated the behavior itself: 4:5b as also the Gentiles, who do not know God,

He said this about those who, though they had wives, were sexually involved with other women. But in what follows he argues also about those who usurped the right to have sexual intercourse with those women who had been joined in lawful marriage: 4:6a that he may not go beyond and defraud his own brother in the matter, Of course, he said in the matter as decently as possible, but in all respects he strived to condemn the wickedness of the behavior.

For while saying not to go beyond, he condemned the one who pressed beyond, as it were, certain boundaries set in place, because

he said defraud as though someone had carried off another’s possession. And the fact that he said brother heaped the accusation

higher, supposing that a man were to have intercourse with the wife of someone who is his brother in faith. And he called him brother [24] so that he might all the more make clear the accusation

against this usurped right, because it is accepted by all as an acknowledged fact, that it is not permitted for anyone to take later on the wife of deceased brothers.*? Then in his wish to bring them back to fear, he added: 4:6b because the Lord is the avenger also of all those people,

He rightly added of all so that he might be seen to have applied

this also to the people first mentioned. And again, as though he were in a lawsuit, since he had previously told them these same things, he added: 4:6c as we also told you before and bore witness.

And showing that his words even about these things were necessary for them: 4:7 For God has not called us to impurity, but to holiness. “And so if we restrain ourselves from these deeds, then we are *3 Swete (2:24) points out that in Theodore’s time both the church and Roman law prohibited marriage with a deceased brother’s wife.

470 AD THESSALONICENSES I tionem possessionis in qua et existere in futuro speramus saeculo, quando exsurgentes et incorrupti effecti neque peccare ulterius poterimus, quam et imitari nos secundum possibilitatem in praesenti conuenit uita.’ deinde adicit: 5 itaque qui haec spermt non hominem spernit sed Deum, qui et dedit Spiritum suum sanctum in uobis.

‘itaque qui haec agit, ipsum spernit Deum, dum ad altera uocatus altera agit’ necessaria est autem hoc in loco adiectio quam adiecit de Spiritu dato, eo quod ab illo nobis futura tribuentur bo10 na; seminatur (inquit) corpus animale, surgit corpus spiritale. accipientes ergo hanc arram futurorum, id est primitias Spiritus, si fecerimus alia praeter illa in quorum spe sumus uocati, spretio est euidens Dei, qui nobis arram dedisse uidetur. haec de naturalibus permixtionibus disputans transit ad aliud: 15 de caritate autem fraternitatis non necesse habemus scribere uobis, ipst enim a Deo docti estis, ut diligatis inuicem; etenim facitis illud in omnes fratres qui in tota sunt Macedonia. obsecramus autem uos, fratres, abundare magis, et stadium habere quietos esse, et agere propria et operart manibus uestris, sicut et praecepimus uobis, ut ambuletis ho20 neste ad eos qui forts sunt, et nullius necesse habeatis.

cognouit quosdam esse et apud illos, qui ualde uidebantur esse indisciplinati, qui nihil operantes ex illis quae ad aliorum pertinebant utilitatem, insuper otiose uiuentes aliorum discutiebant uitam et turbelas quasdam ex tali commouebant ratione. de qui2s bus et apertius in secunda disputauit epistola; et hoc 1n loco de 1llis scribit, eo quod ipsa otiositas et operum securitas faciebat eos in nihil utile ipsam abuti otiositatem. etenim dum bonitas aliorum sine discussione cunctis indigentibus solatia praebebat, tantum si eiusdem fidei esse existimarentur; laudat quidem primitus 30 illos, qui praebebant ob tale propositum, et quod necessarie illud explebant; simul etiam et conlaudat eos, quoniam non solum erga

4 uitaconu.r 7 adomH 8 est (aft. necess.) om r (add aft adiectio) 9 tribuantur C (corr.) tribuunturr 10 surgetC (corr) 12 despectio (for spre-

tio)r 18 uestrumnegotium (for propria)r 24 turbasr 27 ipsa, ociositate

C(corr.)H || imbutiH 30 ob talipropositu(-oH)C*H || necessarior 31-472.1 erga (bef. alios) add C (corr.)

FIRST LETTER TO THE THESSALONIANS 471

doing what is right for our calling to do. For God has called us to the holiness of continence in which we also hope to exist in the age to come, when rising again and made incorruptible we shall no longer be able to sin—a sanctification that it is right for us also to imitate as much as possible in the present life.” ‘Then he adds: 4:8 And so whoever spurns these things spurns not man but God, who also gave his Holy Spirit to you.

[25] “And so whoever does these things spurns God himself, since he does one thing when called to another.” And the addition

he made in this place concerning the giving of the Spirit is necessary, because it is from the Spirit that the good things to come will be bestowed on us (1 Cor 15:44): it ts sown (he says) a physical body, it rises a spiritual body. ‘Therefore, since we receive

this pledge of the things to come, that is, the firstfruits of the Spirit, if we should do anything other than those things in whose

hope we have been called, the scorn of God, who has plainly given us the pledge, is clear. Arguing these points about natural intercourses, Paul passes over to another point: 4:9-12 And concerning the love of the brotherhood we have no necessity to write to you, for you yourselves have been taught by God so that you might love one another. Indeed, you do this to all the brothers

who are in the whole of Macedonia. And we beseech you, brothers, to abound all the more and to have zeal to be quiet and to do your own things and to work with your hands, just as we also instructed you, so that you might walk decently toward those who are outside and might have need of no one.

He knew that there were some of them who seemed to be quite undisciplined, who were doing none of those things that pertain to the benefit of others. Besides, by living idly they were disturbing the life of others and were stirring up certain disruptions for such

a reason. Paul argued about them more openly in his second letter, but even in this [26] place he writes about them, because their very idleness and their complacent negligence of working was making them of no benefit, since they were taking advantage of that very idleness. ‘T’o be sure, as long as the kindness of others was furnishing relief without disturbance to all who were in need, at least if they were thought to be of the same faith, Paul indeed praises first of all those who were giving provisions for such a purpose, because they were fulfilling this task necessarily. At the same time, he also praises them since they were quick to fulfill such

472 AD THESSALONICENSES I suos, sed et alios fideles, qui in aliis locis commorare uidebantur, tale adcelerarent studium adimplere. praecepit uero ceteris ut non abutantur illorum liberalitatem ad illa quae non conueniunt, qui neque ullum opus facere uolebant et otiositate ipsa ad illa quae non 5 conueniebant sese exercere properabant. “sicut enim laudamus 11los qui indigentibus ministrant et tale propositum erga fideles fratres suos ostendunt, sic et ceteros uolumus adsequi incrementum

ut quieti sint, et illa quae sua sunt agant, operantibus manibus suis; ex quibus possibile sit eos non indigere alterius solatium, et ro apud exteros minime confundi pro opere indecente.’ et hoc in loco similiter adicit: sicut praecepimus uobis, et reliqua, ostendens quoniam nec hoc nouum illis nunc indicit. transit uero ulterius ad illa quae dici conueniebant, suadens ut non inhoneste ferant de his qui ab hac uita excedunt; quamobrem et de futuro statu illis disputat, 1s et gloriam illam quae erga sanctos tunc erit explicat, et ob necessitatem doctrinae illa quae competere sibi existimabat ad praesens argumentum enarrat. nam in quantum magna erant illa quae expectabantur, in tantum consolari magis poterant hi, qui profundo luctu tenebantur. 20 nolumus autem uos ignorare, fratres, de dormientibus, ut non sttts tristes, sicut et cetert qui spem non habent.

bene quia non tristitiam ademit, sed inmensam eam esse prohibuit comparatione uel maxime aduersariorum, ad uerecundiam eos deuocans, eo quod illi non habent spem. etenim erat inconue2, niens, ut illi qui post mortem meliora praesenti statu expectant ad similitudinem illorum tristentur qui nihil amplius post mortem expectant. deinde et de illis qui in spe sunt dixit: st (inquit) credimus quod Iesus mortuus est et resurrexit, sic et Deus eos qui dormierunt per Iesum adducet cum eo.

30 ‘si etenim resurrectionem [esu credimus, necessario debemus et de dormientibus credere, quoniam et illos suscitabit per Iesum, ita ut et sint cum eo’—hoc enim dicit adducet cum eo. nam quod dixit per Iesum, sequentibus est reddendum, ubi dixit adducet cum I commemorariC (corr.) 2 accelerarer || ergo(foruero)r 3 liberalitate C (corr.) libertater 5 conueniebat C* 9g solatioC*r 10 indicente C*

Hr 11 praecipimusH || etc. (foretrel.)r 20 contristemini (for sitis tr.) H 23 comparationem C*r 24 deuotansC Hr: txt! || haberent C (corr.) 25 statuir || expectabant C (corr.) 26 tristarentur C (corr) 27 expectabant C (corr.) 28 inquitomr 29 eosomr 33 redendum (sic) C* H

FIRST LETTER TO THE THESSALONIANS 473 zeal not only for their own people but also for other of the faithful

who were seen to dwell in other places. But he instructed the others not to use the generosity of the former people for things that were not fitting. These others were unwilling to do any work and

in their very idleness were eager to busy themselves with things that were unfitting. “For just as we praise those who minister

to the needy and display such a purpose toward their faithful brothers, so we wish the others to get nourishment so that they may be peaceable and may mind their own business, working with

their own hands. It may be possible that some of them do not need relief from someone else and are at least mingled with the outsiders because of their unseemly behavior.” And in this place he likewise adds just as we instructed you and the rest, showing that he was pointing even this out to them not as something new.

But he passes over in what follows to what was suitable to be said, urging them not to carry on about those who have departed this life in an unseemly fashion. Because of this he reasons with them also about the future condition, explains the glory that will then be for the saints, and declares what he supposed relevant to his present subject because of the necessity of teaching. For to the degree that [27] those things awaited were great, to such a degree were those held fast by deep grief capable of being the more consoled. 4:13 And we do not want you to be ignorant, brothers, concerning those who have fallen asleep, so that you may not be grieving, as also the rest who do not have hope.

He was right not to deny grief, but he did prevent it from being too great, especially by his comparison with the opponents,

summoning them to shame because they did not have hope. Indeed, it would have been unfitting for those who await better things than their present condition after death to grieve like those who await nothing more after death. Then he spoke also of those who exist 1n hope: 4:14 If (he says) we believe that Fesus died and rose again, so, too, God will bring those who have fallen asleep through Fesus with him.

“Tf, indeed, we believe the resurrection of Jesus, we necessarily ought also to believe concerning those who have fallen asleep that God will also raise them up through Jesus, so that they may also be with him”—for he says he will bring with him. His statement through Ffesus must be referred to what follows, where he said he

AVA AD THESSALONICENSES I eo, ut sit simile illi dicto: eo quod per hominem mors, et per hominem resurrectio mortuorum. sic intellegi debet quoniam per Iesum praestabit et nobis resurrectionem, utpote horum nobis causa existente.

5 jintendendum uero est illi rei, mpooextéov dé ocr ent usv Tod quoniam de lesu dicens [mor- “Inood 76 daéGavev ctrev, ent tuus est dixit, de ceteris uero 8& té&v AoiTaeyv todo xoiuundértac’

dicens] ‘dormientes’ dixit; eo @¢ éxet usv Oavarou dvtog die quod ibi quidem adhuc mors 76 puydérw Acddabat evtadOa dé 10 erat, nec enim fuerat soluta; hoc xoiyoews, dia TO Ady AcAVGOa.

uero in loco dormitionem dixit, eo quod iam erat mors ipsa soluta*, siue secundum promissionem, siue secundum opus, quando tars men quisillud secundum Christum examinare uoluerit ex mortuis resurgentem. et ad maiorem dictorum confirmationem posuit uoces: ‘si (inquit) mortuus Christus surrexit et nihil ei obsistit ad resurrectionem, quia hoc uoluit Deus, et quidem primitus, necdum erat soluta mors; multo magis in nobis illud esse post solutionem 20 i1usta credimus ratione.’ etiam et illud intendendum est, quoniam de resurrectione disputans Christi, dormientium resurrectionem relinquens dicere, de assumptione disputat; euidens quidem est quoniam assumptioni etiam resurrectionis confessio sit coniuncta. nam de illis quae supereminere uidebantur magis eos in praesen2s ti negotio suadere deproperat; quod et latius explicans futurorum ostendit magnitudinem: hoc enim uobis dicimus in uerbo Domini.

2 et(forsic)r 3 etomH 3-4 existentemC (corr.) 5 Coisl. 204, f. 170 a[Cr. vi. 361] moocextéov 5é, x.7.A. 6-8 mortuus... dicens om C H r (per homoeotel.) 16 maiorumCH_ 16-17 uobis (for uoces) C (corr) 19 post om C* H 27 uobis om H*

FIRST LETTER TO THE THESSALONIANS A475

| will bring with him, so that it may be like his statement (1 Cor 15:21): because death 1s through a man, also through a man 1s the resurrection of the dead.** ‘Thus, it ought to be understood that it is through Jesus that God will bestow also on us the resurrection, since he exists as the source for us of these things.

tAnd it must be noticed in this And it must be noticed that in connection that when speaking reference to Jesus he said he of Jesus [he said he died, but in died, but in reference to the speaking of the others],7> he others, those who have fallen spoke of their “sleeping,” [28] asleep, because there death exibecause there, indeed, death sted because it had not yet been still existed, for it had not been destroyed, while here it is sleep, destroyed. But in this place he because it has already been despoke of sleeping, because death stroyed. itself no longer existed because it was destroyed,* whether by promise or in actual fact, at least when someone proves willing to consider the point by reference to Christ’s rising from

the dead. And for a greater confirmation of his words he put them down as pronouncements:'® “If (he says) Christ, though dead, has risen, and nothing stood in the way of his resurrection because God willed it, and if this was for the first time while death was not yet destroyed, how much more do we believe with good reason that this will be ours after death’s destruction.” It must also be noticed that when he is reasoning about Christ’s resurrection and stops speaking about the resurrection of those who are asleep, he reasons about the taking up [of those who are still alive]. Of course, it is clear that the acknowledgement of the resurrection 1s joined together with the taking up. For he hastens to persuade them all the more in the present connection about what seemed to be standing out as important.’’ And to explain this more fully, he demonstrates the greatness of the things to come: 4:15a For this we say to you in the word of the Lord, ‘4’'That is, we should not read “those who have fallen asleep through Jesus” but rather “God will bring them [to the resurrection] through Jesus and with him.” ‘Thus, the Man is both the proximate agent of the general resurrection and its first instance. "> Swete has emended the Latin on the basis of the Greek. '© UJoces. Is there a possible allusion to credal pronouncements? *7Presumably, the Thessalonians’ doubts about the resurrection.

476 AD THESSALONICENSES I bene posuit in uerbo Domini,

thoc est, ‘secundum reuelatio- dvti tod xatk amoxddAvdiw od nem quae inoperatione diuina ‘yap hy rept wedAdvtwv TrotevecDat in nobis facta esse uidetur.’ nec Aéyovta, un exet0ev uaboveta.

s enim erat de futuris dicenti e1 credere, sinon inde fuisset edoctus.* quoniam nos qui uiuimus, qui subrelinquimur in aduentu Domini.

Tquod dixit nos, non de se 7 dé Husic ob Teel ExvTOD ONro neque de illis qui in praesenti otv’ GAAd tOvS TLGTOUSG Aéyer. Stix

uita tunc habebantur dicit, sed todto meocéOyxev of megideinouede illis fidelibus qui tunc uic- vou sig tHy nagovoiay too xvoeiov.

turl sunt quando resurrectio est futura. nos dixit, hoc est ‘fide1s les,’ eo quod et ipse talis erat et ad tales scribebat. unde et adiecit: gui subrelinquimur in aduentu Domini* ;

ostendens quoniam non de illis qui eius tempore uiuebant dicit, 20 sed de illis qui in consummatione sunt uicturt. non praeueniemus dormientes.

uult dicere quoniam tempore assumptionis illos fideles qui 1am

sunt mortui illi qui tunc in uita inuenientur non praeuenient. quod euidentius indicans adicit: 25 quoniam ipse Dominus in tussu, inuoce archangelt, etin tuba Det descendet de caelo,; et mortut qui sunt in Chnisto resurgent primum, deinde nos qui uiuimus, qui subrelinquimur, simul cumillis rapiemur in nubibus in obuiam | Domini] in aerem, et sic semper cum Domino erimus.

‘mortuos in Christo’ illos dicit qui et crediderunt in Christum 30 et pro Christo mortui sunt; quos resurgere dixit primos, sicuti et Corinthiis scribens dixit: primitiae Christus, deinde hi qui sunt

2 Coisl. 204, f. 170 b [Cr. vi. 362] avtt tod, x.t.A. 3 operatione C (corr) 67 etdatusC*Hetdictumr g _ Ceoisl. 204, f. 170 b[Cr. vi. 362] 76 dé, x.7.A.

25-26 descenditC* 26 inChr.suntr || resurguntr 28 in (ef. obu.) om C (corr.)r 29 Christo (for Christum) Hr 30 dixit om H

FIRST LETTER TO THE THESSALONIANS A4’77

He rightly put down in the word of the Lord,

{that is, “according to the reve- Instead of “by revelation.” For lation that is seen to have taken it would not have been right for place in us by divine working.” the one speaking of the things to For it would not have been right come to be believed, if he had to believe him when speaking of not learned them from there. the things to come, 1f he had not been taught from there.* [29] 4:15b that we who are alive, who are left at the coming of the Lord,

tWhen he said we, he does not He says we not about himself; mean himself or those who were

at that time kept in the present life, but those faithful who will be living when the future resurrection takes place. He said we,

that is, “the faithful,” because rather, he means the faithful. such he was and to such he was That is why he added who are writing. ‘That 1s why he added, left for the coming of the Lord. we who are left at the coming of the Lord,* showing that he does not mean those who were living in his time but those who would be living at the end of the world. 4:15c we shall not precede those who are sleeping,

He wants to say that, at the time of the taking up, those who will then be found living will not precede those faithful who have already died. To point this out more clearly he adds: 4:16-17 since the Lord himself, with a command, with the voice of the archangel and with the trumpet of God, will come down from

heaven. And the dead who are in Christ will rise again [30] first, then we who are alive, who are left, at the same time with them will be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord.

By the dead in Christ he means both those who have believed

in Christ and those who have died for Christ. He said that they would rise again first, just as he also said in writing to the Corinthians (1 Cor 15:23—24a): Christ the firstfruits, then those who are Christ’s, who have believed in his coming, then the end.!°> And he '8'The citation includes what Swete (2:30) calls “the remarkable gloss” found

478 AD THESSALONICENSES I Christi, qui aduentum etus crediderunt, deinde finis. uelocitatem uero resurrectionis ostendit euidenter in illa epistola dicens: 1m momento, in ictu oculi, in noutssima tuba; tubicinabit enim, et mortut resurgent incorrupti et nos immutabimur. hoc ergo et hoc in loco di-

5 cit, quoniam descendet quidem de caelo Christus cum tuba terribili, et uoce quadam magna tunc perstrepente, secundum diuinam inoperationem, ut moris est. ‘tubam’ nuncupat archangelum praecipientem omnibus, ‘surgite.’ ‘1ussum’ uero uocat uocem eiu-

sdem archangeli, quia dicet ‘surgite.’ his autem ita effectis omro Nia erunt compendiosa, ita ut illi qui pro fide mortui sunt priores ceteris resurgant, et cum illis fidelibus qui tunc 1n uita hac inueniuntur super nubes quasi quibusdam uehiculis rapti ducantur in aérem obuiam Domini, ita ut sint semper cum Domino. ualidam autem et nimiam illorum esse uelocitatem insinuauit quae tune 15 erunt; siquidem domino Christo adparente de caelo, et tuba sonante et angelo clamante ‘surgite,’ sic omnia expedientur compendiose, ut pariter et mortui resurgant et uiui cum illis rapiantur; neque praeuenire illos ultra poterunt, sic omnibus simul in idipsum diuina quadam et terribili inoperatione effectis. 20 yeuidensestautemet illud, quo- dHArov wévtor xdxetvo, ot Stay etry niam quando dicit: mortui in ol vexool év yoLOTm avactHoortat Christo resurgent primum, non moedtov, odx avarodyv tovg ed TIC ad interceptionem illorum di- Xptorod nmapovotag duxatoug Aéyer’

cit 1ustorum, qui ante Christi ma>¢ yéo; 6 ye capac ev TH 00 2, aduentum uenerunt. qui fier1 ‘E®patoug Aeywv' xai odtor mdrenim potest, ut is qui euidenter tec paotvontértes Ota tio mtode illis Hebraeis scribendo dixe- tew¢ od éxouicarto tag énayyerat: et isti omnes testimonium ad- iias, tov deo’ neol Hudy xoEitsecutt per fidem non perceperunt tov tinooPiepapévor, iva un ywoic 30 promissionem, Deo scilicet de no- judy tehecwO@ow wo SHAov Ott bis melius quid deliberante, ut ne cbdv adtotg teAcrova0a. weAAovoLy. sine nobis consummarentur? ex GAN éEmedy weta THY TOD Xorotov

1 in(bef. adu.) addH 2-3 memento(sic)H 3. tubacanete. C (corr.) canit e.tubar 4 etomC(corr.) § descenditr 8 _ percipientem et (bef. praec.) add C H percipientesetr g affectisC*Hr 13 Domino (for Domini)r 15 de (bef. domino) add C* 17 uiueC* 1g diuinam quamdam et terribilem inoperationem C* Hr: conj. Jacobi per, &c.: txt C (corr.) 20 Coisl. 204, f. 172 a [Cr. vi. 365] S¥Aov pévrou, %.7.A. 23 interceptationemr 25 quia (for qui

1°) C*: om H*r 29 receperunt (for perc.) r

FIRST LETTER TO THE THESSALONIANS 479

clearly shows the rapidity of the resurrection in that letter, when he says (1 Cor 15:52): 12 a moment, 1n the twinkling of an eye, at the last trumpet, for the trumpet will sound, and the dead will rise again

incorruptible, and we shall be changed. ‘Thus, this is what he also says in this place—that Christ will surely come down from heaven

with a fearful trumpet and some great voice resounding at that time, according to the divine working as usual. “Trumpet” is the name he gives the archangel, who orders everyone, “Rise!” And he calls the voice of the same archangel “a command,” because he will say, “Rise!”"? And when these things have taken place this way, everything will happen quickly, so that those who have died in accord with faith will rise before the rest; and caught up as though by certain vehicles together with those faithful found then still living, they will be led above the clouds into the air to meet the Lord, so that they may always be with the Lord. [31] And he implied the powerful and extreme rapidity of those things that will then take place, if indeed when the Lord Christ appears from heaven and the trumpet sounds and the angel cries out “Rise!” all these things will be accomplished so quickly that at the same time both the dead will rise and the living will be caught up with them. Nor will the dead be able to precede the living by much, since all these things will so take place at the same time and in the same way for all by some divine and fearful operation.

TAnd this, too, is clear, that Nevertheless, it is also clear when he says the dead in Christ that when he said the dead in

will rise again first, he does Christ will rise first, it was not not mean to make an excep- to exclude those before the cotion of those righteous people ming of Christ whom he calls who came before the coming of righteous. For how could this Christ. For how could it possi- be? Paul says clearly in the letbly happen that Paul would say _ ter to the Hebrews (Heb 11:39this, when he had clearly saidin 40): And all these, attested thwriting of those Hebrews (Heb rough faith, did not receive the 11:39-40): And all these, ha- promises,*° since God on our beving attained testimony through half provided something better, so in some of the manuscripts and versions: “who have believed.” *9Swete (2:30) points out that, while Theodore identifies both the trumpet and the command with the archangel, Chrysostom thinks of the command as Christ’s. 2°Is the plural a scribal mistake?

480 AD THESSALONICENSES I quibus patet quoniam cum illis mapovotay tadta Eypapev, wo dG et ipsi habent consummari. sed Tov¢ uh TeTLoTEvudtas TO Ev Xotoquoniam post Christiaduentum 1@ dim0té\Awy AEvEU.

ista scribebat, ad distinctionem 5s illorum quinon crediderunt [27] Christum istud dixit;* eo quod iusti qui ante eius aduentum fuerant, quantum attinet ad eos, secundum proprium tempus laborauerunt, et propter hoc 1usta ratione cum illis deputabuntur. tamen quia memoria dictorum 10 sufficienter eos ad uerecundiam induxit, instruens eos pariter ut talia expectantes bono animo pro illis non deficiant qui ab hac uita discedunt, nisi quantum debent compati propter amicitiam et solitam consuetudinem; unde et adicit: ttaque consolamini in inuicem in uerbis ists.

5 ‘haec (inquit) in tribulationibus positi inuicem uobis referte; sufficiet enim eorum memoria audientibus ferre solatium, si tamen domestici sunt fidei et non dubitant de futuris.’ de temporibus uero et momentis, fratres, non necesse habetis scribeve uobis, ipsi enim cautissime scitis, quoniam dies Domini sicut fur in

20 nocte sic uenit. alterum iterum hic incipit capitulum. requirebatur enim ab 1llis, “quando erit huius saeculi finis?’ bene ergo illis scribit ut non

requirant, neque existiment se posse discere qui semel audierunt quoniam incertum est tempus aduentus dominici. hoc enim dicit: 2, tamquam fur in nocte, eo quod et fur non praedicens uenit. et quia

2 consummareC Hr _ 5 in (bef. Chr.) omC*Hr 6. iste C* isti C (corr)

ista.H 7 adu.eiusr ro instruitC (corr) 11 hancC* 12 tantum (for quant.) Cr 14 in (bef. inu.) om H 15 uobis uobisreferte H 16. suffici etenim eor. memoriam C* sufficiet enim eor. memoriamyr 18 et mom. ueror

20 sicomr 21 tunc (aft. enim) add H* 24 domini (for dominici) r

FIRST LETTER TO THE THESSALONIANS 481

faith, have not received the pro- that they might not be perfected mise, since God on our behalf was apart from us, so that it is clear surely resoluing something better, that they are going to be perfecso that they might not be perfected ted together with them [“us”]. without us? From these words it is obvious that the latter have

to be perfected with the former. But since he was writing But since he wrote these things after Christ’s coming, he said after the coming of Christ, he in Christ by way of distinction says in Christ by way of distincfrom those who have not belie- tion from those who have not

ved.* believed.

This is because the righteous who had existed [32] before Christ’s coming toiled as much as was appropriate for them in accord with their own time and because of this were with good reason given

the same rank as those who believed in Christ. Then, because the memory of his words was enough to shame them, he instructs them at the same time so that, since they are awaiting such things,

they should not fail to be of good cheer for those who have departed this life, save so far as they ought to be compassionate because of friendship and ordinary custom. For this reason he also adds: 4:18 And so comfort one another with these words.

“"These things (he says) repeat to one another when you are placed in sorrows, for calling them to mind will be enough to bring

comfort to those who hear them, if at any rate they are of the household of faith and are not in doubt about the things to come.” 5:1-2 And concerning times and moments, brothers, you have no need of writing to you, for you yourselves know quite accurately that the day of the Lord so comes as a thief in the night.

Here again he begins another section. For they were asking him, “When will the end of the world take place?” Therefore, he rightly writes that they should not ask, nor should they think they can find out, since they once heard that the Lord’s coming is at an uncertain time. For he says like a thief in the night because it is without forewarning that a thief comes. And because the opponents were making fun of the very thing they were saying, claiming that it could in no way take place, he adds: 5:3 When they say “peace and safety,” then suddenly destruction comes upon them, as the pain of birth ona woman with child, and they

482 AD THESSALONICENSES I inridebant aduersarii hoc ipsum quod ab illis dicebatur, dicentes nequaquam fieri posse, adicit: cum dixerint: ‘pax et securitas,’ tunc repente illis instat extermtnium, sicuti dolor partus in utero habentts, et non effugient.

5 ‘nam conuenit (inquit) prospicere infideles, eo quod necessario erunt ea quae a nobis dicuntur, etiamsi millies nihil tale fieri existiment; sed etsi aestiment se esse securos et libertate arbitrii agere

quae uelint, sed subito illis instabit 1udex, sicuti et dolores praegnantibus, ita ut nec possibile sit eos euadere poenam.’ ad omnia 10 ergo optime hoc abusus est exemplo, eo quod et graui subdentur poenae (grauis enim est partus praegnanti); et ut ostendat quoniam praefinitum est a Deo tempus consummationis, licet nobis, dum subito fit, incerta esse uideatur. nam et mulieribus tempus partus definitus esse uidetur, secundum mensium enim curricula 15 partum solent expectare mulieres; uero tamen partus ipsius dies est illis incertus, nec enim scire possunt, nisi cum repente dolor partus illis institerit. deinde et ad exhortationem uertitur, ex praecedentibus consiliis sumens occasionem: uos autem, fratres, non estis in tenebris, ut dies illa uos tamquam 20 fur comprehendat. omnes enim uos fila lumints estts et filta diet; non sumus noctis neque tenebrarum. quoniam dixit: sicut fur in nocte sic uentet, hoc in loco dicit quoniam ‘non estis in tenebris, cognouistis enim ueritatem. itaque ets1

repente dies instat, sed non erga uos ordinem sibi uindicat furis, 25 qui iuuandi estis ex eius aduentu; sed illis qui noxam expectant poenalem.’ et ut recognitionem sufficere sibi existiment, adicit: igitur non dormiamus, sicut et ceter1; sed uigilemus et sobrii simus. qui enim dormiunt, nocte dormiunt, et qui inebriantur, nocte inebriantur; nos autem, qui diet sumus, sobrii simus, indutt loricam fidei et ca-

30 ritatis et galeam spe salutis. quoniam non posuit nos Deus in 1ram, sed in adquisitionem salutis per dominum nostrum Iesum Christum, qui mortuus est pro nobis, ut siue uigilemus, stue dormiamus, simul cum illo usuamus.

conuenit igitur nos tali remuneratos scientia uigilare et sobrios

5 non(fornam)C Hr 6 erantC* 8 etsubitoC* ets. tuncC (corr) 11 poenaHlr || praegnantisH 13 uideturH 15 uerotam H uerum tamen r

16 illisom H 17 etomC (corr. 18 cum filiis (for cons.) 7 || ait (aft occ.) add Hr 20 non(bef. compr.) add H 25. erga illos (for illis) C (corr.)

FIRST LETTER TO THE THESSALONIANS 483 will not escape.

[33] “For it is right (he says) to look out for the faithless, because what we say will of necessity come to pass, even if they suppose a thousand times no such thing will happen. But even if they think they are safe and can do what they want by freedom of choice, yet without warning the judge will come upon them, as labor pangs upon pregnant women, so that it is impossible for them to escape punishment.” ‘Thus, in all respects he quite effectively used this example, both because they will be subject to grave punishment (for giving birth is grave for the pregnant woman) and to show that God has fixed the time of the world’s end beforehand, granted that to us it seems uncertain in time, since it takes place without warning. Indeed, even the time of giving birth seems to be fixed, for women usually expect the birth according to the elapse of months. And yet the day of the birth itself is uncertain to them, for they are unable to know it except when suddenly the birth pangs come upon them. Then he turns to an exhortation, taking his occasion from what precedes: 5:4-5 But you, brothers, are not in darkness, so that that day should catch you like a thief. For you are all children of light and children of day; we are not of the mght nor of darkness.

Since he said (5:2) zt will come** as a thief in the night, in this place he says: “You are not in darkness, for you have come to know

the truth. And so even if the day comes suddenly, yet it would not claim the role of a thief toward you who are to be benefited by its coming, but rather for those who are awaiting the harm of punishment.” And so that they may suppose this consideration to be enough for them, he adds: 5:6-10 Therefore, let us not sleep as also the rest, but let us be awake and be sober. [34| For those who sleep, sleep at night, and those

who are drunk are drunk at night. But we who are of the day, let us be sober, putting on the breastplate of faith and love and the helmet of the hope of salvation, since God has not placed us for wrath but for the gaining of salvation through our Lord Jesus Christ, who died for us so that, whether we are awake or are sleeping, we may live together with him.

Therefore, it is right for us, rewarded with such knowledge, to be awake and to be sober by carefully observing what is right for ** Veniet instead of ventt, as in the text of 5:2.

484 AD THESSALONICENSES I esse erga illorum diligentiam, quae nobis conueniunt. ad [dormien|dum [quidem] nocturnum tempus nobis magis est necessarium et ad ebrietatem; latere enim poterit facile is qui talis est. illos uero qui per cognitionem tamquam in die iam consistunt, sobrios 5 esse conuenit et uigilantes erga studia uirtutum, quasi qui et in diei tempore conuersantur, in quo neque latere quemquamn sit possibi-

le, si tamen aliquid ex illis quae non conueniunt perfecerit. quae sunt autem illa opera, quae nobis ut in die conuersantibus deputemus? fidem inquio et caritatem, ex quibus spes nobis adquiritur 1o salutis; quod et Dominus Deus per Christum, qui pro nobis suscipere uoluit mortem, salutem nobis praeuidit, non poenam; ut licet secundum praesentem hanc uitam habeamur— hoc enim dicit uigilemus—etiamsi egressi fuerimus a uita hac —hoc enim dicit dormiamus (uult enim dicere, et illi qui tune uiuunt in Christi 1s aduentu et qui iam sunt mortui), omnes aeternam uitam et incorruptam adquiramus; dum illi qui praecesserunt dudum in mortem ita resurgunt, et illi qui tunc uiuunt in incorruptibilitatem mutantur, sicut idem apostolus alio in loco dicit quoniam omnes immutabimur. igitur nihil est quod prohibeat salutem nos frui futuram, 20 $i tamen illa quae ex nobis sunt minime nobis obstiterint. et hinc dicens adicit: propter quod consolamini in inuicem, et aedificate unus unum, sicut et facitis.

eo quod ad propositam exortus est exhortationem ab illo loco 2, quo dixit non debere eos de consummatione saeculi et e1us tempore curiose agere, necessarie hoc in loco istud adiecit, hoc est: ‘relinquentes illa, haec agite et de his estote solliciti, et de illis ad alterutrum disputate pro communi utilitate.’ post hoc uero exhortatur eos dicens: 30 rogamus autem uos, fratres, scire eos qui laborant in uobis et prae1 eorum (for illorum) 7 || ad............dum C* H ad dormiendum C corr. (but without completely filling up the lacuna) ad custodiendumr 6-7 poss. sit 7

7 aliquotH || non(aft. si)addC (corr.) || perficereH 9g inquamet c. H aitin quoetc. ponitr 10 et quodetC*H 11 peruidit C* prodidit [stc: prouidit?]7r 14 utetillitunc uiuent C (corr) 16 adquiremus C (corr) 17 resurgentC (corr) || incorruptibilitateH 17-18 mutabuntur C (corr)

19 salute, futuraC (corr.) 20 nobisomH 22 inomH || alterutrum (for unus u.)7 23. illud (aft fac.) add C 24 eo quidC* Heo... exhortationem omr 26 necessarior 28 post haec C (corr.)

FIRST LETTER TO THE THESSALONIANS 485 us; nighttime for us, of course, 1s more necessary for sleeping and for sobriety. For the person “of the night”’* could then easily be able to escape notice, while for those who by knowledge already stand as though in the day, it is right to be sober and awake for the pursuit of virtues, as though they were living in the daytime when it is impossible for anyone to escape notice, if indeed he should

do anything unfitting. What, then, are those deeds we assign to | ourselves as people who live our lives in the day? He says faith and love, by which we acquire the hope of salvation, because the Lord God provided us with salvation—not punishment—through Christ, who was willing to accept death on our behalf, no matter whether we are held in this present life [35]—for this is what should we be awake means—or even if we should have departed from this life—for this is what should we sleep means. For Paul wants to speak both of those who are alive at the time of Christ’s coming and of those who have already died. All of us will gain life eternal and incorruptible, since those who have previously departed accordingly rise again, and those living at that time are changed into incorruption, just as the apostle says the same thing in another place (1 Cor 15:51): we shall all be changed. 'Yherefore, there is nothing to prevent us from enjoying the salvation that is to come, if indeed what we do should by no means stand in our way. And speaking on the basis of this, he adds: 5:11 Because of this encourage one another, and each one of you build up each one, just as you are also doing.

Because this came up in reference to his previous exhortation (4:18), from the place where he said they ought not be inquisitive about the end of the world and its time (5:1—10), in this place he necessarily added this point, that is, “leaving those things behind, do these things, and take great care about them and reason with one another about them for the common benefit of all.” And after this he exhorts them, saying:

** Literally “such” (is qui talis est). The Latin is quite obscure at this point.

486 AD THESSALONICENSES I sunt uobis in Domino et admonent uos; aestimate eos superabunde in caritate propter opus eorum; pacem habete 1n eos.

‘itaque illos qui doctrinae iniunctum opus habere uidentur plurimo honore dignos existimate, non resultantes illis, quando uos 5 corrigere cupiunt.’ hoc enim dicit: pacem habetein eos. nam et fieri hoc solebat ab illis qui indisciplinate uiuebant, ad quos scribens in superioribus uidetur contumaciam eorum signasse, quoniam dum delinquentes corrigere cupiebant doctores qui illa faciebant quae non conueniebant, etiam grauari se doctorum arguitione existimaro bant. sicque ad illos disputans uertit suum sermonem ad doctores, dicens: obsecramus uos autem, fratres, instruite indisciplinatos, consolamini pusillanimes, sustinete infirmos, patientes estote ad omnes.

necessarium enim erat et hos exhortari ut non discederent ab 15 Opere propter quorundam contumaciam. omnia uero consequenter de illis, quae ipse praedixerat, praecepit etiam doctores facere; de quibus et ipse in epistola sua scripserat, ut de his diligentiam adhiberent et illis praecipiens compendiose ut ‘instruerent indisciplinatos,’ ad quos et ipse uidetur scripsisse; consolamini ue20 ro pusillanimes, qui ob illos qui decedebant flebiliter eorum separationem ferebant; sustinete infirmos—dicit autem de illis qui fornicatione deturpabantur, docens non abdicare eos propter peccati

ipsius exprobrationem, sed et diligentiam erga illos debitam adhibere, et curam magis illis facere ut conuertantur. sic et alio in 2s loco scribens: quis (inquit) infirmatur et non ego infirmor? hoc est, ‘mea esse aliorum existimo peccata.’ bene autem adicit patientes estote ad omnes, eo quod hoc necessarium ualde est magistris, ita ut non facile desperent propter peccata, patienter uero suam impleant doctrinam, expectantes semper ut discipuli meliores sui ef30 ©«ficiantur, lucrumque proprium esse existiment, etiamsi et serius aliquando eos potuerint ad id quod honestum est reuocare. et ite-

I ineis C (corr) 4 aestimater 5 etsi(foret)H 6 solebath.r 7 significasse/ 8 eos (aft. del.) addH || doctores eos C* H docturus eos r

g conueniebatC* || qui(bef. etiam)addC*r || arguitionemC*r 10 ad doctoresom H 11 docens(fordicens)r 12 autemuosr 14 enim,etomr || discederintC* 15 corundamH 16 praecoepitC 18 praecipiens omr || instrueritC* 20 decidebantC*r 21 sustinereC* 22 deturpebantur HT deturbabantur r 23 abdicationem (for exprobr.)H 24 inaliol.H 25 scribisC* scribitC (corr.) || inquitomH || egononHr 26 pecc. exist. r

FIRST LETTER TO THE THESSALONIANS 487 5:12-13 And we ask you, brothers, to know those who toil among

you and preside over you in the Lord and admonish you; take consideration of them more than abundantly in love because of their work, have peace in them.

[36] “And so consider those who are seen to have their work bound up with teaching, worthy of special honor, not springing

back at them when they want to set you right.” ‘This is what have peace in them means.”3 For this was habitually taking place

from those who were living undisciplined lives. Paul, writing to them earlier in the letter,?+ seems to have pointed out their defiant behavior, since while the teachers wanted to set right those

who transgressed because they were doing what was not right, they thought they were being oppressed by the accusations of the teachers. And so, reasoning with them, Paul turns his address to the teachers, saying: 5:14 And we beseech you, brothers, instruct the undisciplined, encourage the fainthearted, support the weak, be patient with all.

For it was necessary also to exhort these people not to abandon their work because of the defiant behavior of some. And it was in accordance [37] with what he had said himself before, that he instructed also the teachers to do all these things. And he had written about them in his letter so that they might apply diligent care to them. He instructs them succinctly to instruct the undisciplined, to whom he seems to have written. And he says encourage the fainthearted, who because of the departed were bearing their separation from them tearfully. And by support the weak he means those who were being defiled by fornication, teaching them not to abandon them because of the reproach of their sin but to apply due diligence toward them and greater care for them, so that they may be converted. So he also writes in another place (2 Cor 11:29): who (he says) is weak, and I am not weak?—that is, “I think my sins those of others.” And he rightly adds be patient with all, because this is quite necessary for professional teachers, so that they may not easily lose heart because of mistakes but may faithfully accomplish their teaching, always expecting that their students will be improved and may *3'That is, “be peaceable with your teachers,” rather than “be peaceable with one another.” *4'Theodore may be thinking of 3:5, 8, 10.

488 AD THESSALONICENSES | rum ad generalem exhortationem progrediens praecipit: uidete ne quis malum pro malo alicui reddat, sed semper quod bonum est sectamini in inuicem et in omnes.

nulli malum pro malo debere retribuere dicit, [bonum sectar1]| 5s uero in quantum uirtus opitulatur, ut magis in inuicem sib1 beneficia praebeant, cum illis qui externi nobis esse uideantur. deinde adicit: semper gaudete.

hoc est: ‘pro omnibus tristitiis quae uobis accidunt bono animo 10 estote, futurorum expectatione animaequuores effecti.’ et post hoc praecipit: sine intermisstone orate, in omnibus gratias agite; haec enim est uoluntas Det in Chnisto Iesu in uobis.

praecipit orare incessanter, gratias autem semper agere in ora1s tionibus; eo quod ista Deus uelit, et ista a nobis uel maxime depostulet, ut grati illi simus, et ut gratias ill1 debitas agamus pro illis bonis, quae nobis ab ipso sunt donata. Spiritum nolite exstinguere, prophetias nolite spernere; omnia autem probate, quod bonum est tenete.

20 multis existentibus qui tunc spiritales gratias habebant, erant etiam et alii, qui et ad suasionem aliqua proponebant, quasi qui et ipsi ex diuina reuelatione illa esse simulantes quae a se fiebant,

sicuti et ludaeos exorcizare et daemoniacos in nomine Christi usurpasse per Actus didicimus apostolorum. quoniam ergo apud 2, Thessalonicenses quidam erant, qui non suscipiebant illa quae secundum inoperationem spiritalem profitebantur, qui et confingebant seductorum se causa studio cautelae id declinare,—fiebant autem ista ab indisciplinatis, eo quod saepe indisciplinatio eorum arguebatur ex illis quae a prophetis dicebantur—ideo dixit: “‘pro30 phetas nolite reprobare, neque spiritalem inoperationem prohibere.’ nam quod dixit ‘reprobare prophetas’ et ila nolle suscipere quae ab illis dicebantur, hoc dicit spernere Spiritus inoperationem. ‘sed si (inquit) seductores timetis, accipite illa quae dicuntur, 4 retribuere dicit om C* || bonum sectari om C* H: reddere dicit sectare C (corr.) [both C * and H shew a lacuna] retribuid. bonum sectarer 6. etiam (aft. praebeant) add C (corr.) || quae ex terrena materia (for quiexterni) 7 10

postom H 17 abipsos.d.nobisr 20 multum existimantibus C* Hr: txt C(corr.) 23 et(2°)omC 25-26 inoper. (forsec. inop.)/ 27 declinantes r 29 prophetias C (corr.) 30 operationemr/ 32° spiritus spern. r

FIRST LETTER TO THE THESSALONIANS 489

suppose this to be their own gain, when they are able to call

them back to what is virtuous, even if it is at a later time. And proceeding once more to a general exhortation, he gives instruction: 5:15 See that no one repays evil for evil to anyone, but always pursue what is good with one another and with all. He says that no one ought to give back evil for evil but should aim at good so far as virtue is of service, so that they may the more bestow benefits on one another, as well as on those who are seen foreign to us. Then he adds: 5:16 Always rejoice.

That is, “for all the misfortunes that happen to you [38] be of good cheer, since you have been made calm-minded by awaiting the things to come.” And after this, he gives the instruction: 5:17-18 Pray without ceasing, give thanks 1n all things, for this 1s the will of God in Christ Fesus for you.

He instructs them to pray unceasingly and always to give thanks in their prayers, because God wills those things and especially asks them of us, so that we may be grateful to him and so that we may give him due thanks for those good things he has given US.

5:19-21 Do not quench the Spirit; do not despise prophesies; and test all things; hold fast to what 1s good;

Though there were many people who at that time had spiritual gifts, there were also others who were setting forth other things to recommend themselves, inasmuch as they, too, were pretending that what they were doing was by divine revelation. For example, we have learned by the Acts of the Apostles (Acts 19:13) that the Jews, as well, claimed the power to exorcize in the name of Christ even those possessed by demons. Therefore, since

among the Thessalonians there were some who did not receive what was promised according to spiritual working and who were pretending that they had refused this by zealous caution because of those who were leading them astray—and that came about from the undisciplined, because their lack of discipline was often condemned on the basis of what was being said by the prophets— for this reason he said, “do not reject the prophets nor prevent

490 AD THESSALONICENSES I probantes illa, et si inuenta fuerint aliqua diuinis legibus contraria de illis quae dicuntur, illa sola reicite, tenete uero meliora.’ deinde adicit: ab omni specie mala abstinete.

5 quasi qui et hoc ipsum uersute facerent, dicens: ipse autem Deus pacis sanctificet uos perfectos; et integer uester spiritus et anima et corpus sine querela in aduentum domini nostri Tesu Christi seruetur.

orat pro illis ita ut sancti per omnia custodiantur et sine querela

ro animo quoque sint et corpore, ita ut et tributa Spiritus gratia integra in illis custodiatur, nullam sustinens minorationem propter eorum malitiam, ita ut in Christi aduentu adsequi possint aeternas mercedes. et ut non de oratione dubi habeantur, adicit: fidelts qui uocauit uos, qui facet.

15 hoc est: ‘uerus est qui uocans uos bona uobis promisit, qui et replebit uos sua benedictione.’ fratres, orate et pro nobis.

scribit et post hoc ita ut et pro se orent, simul in caritate sua eos constringens; nam et ut pro alterutro orent, lex defigit carita20 tis, nec enim umquam orare patiemur pro illis quos non diligimus. simul et instruit nos idipsum etiam ab inuicem debere depostulare et facere pro alterutro. salutate fratres omnes 1n osculo sancto.

deinde et praecepit eis omnes fratres salutare in osculo sancto, 2s ‘sanctum osculum’ dicens quod cum perfecta efficitur caritate. adiuro uos per Dominum, ut legatur epistola omnibus sanctis fratribus.

1 siinu. al. f. druinibus[szc] leg. H 4 uos (bef. abst.) add C (corr.) 5 dicit

C(corr.) 10 sancti(aftsp)addr 14 et (aft. qui) add C (corr.) etiam add r l| eos (foruos)C* H 19-20 caritatem C Hr

FIRST LETTER TO THE THESSALONIANS AQI

spiritual working.” For when he spoke of [39] “rejecting the prophets” and not accepting what they were saying, he means despising the working of the Spirit. “But if (he says) you are afraid

of those who lead you astray, accept what is said, testing it; and if anything should be found in what is said contradictory of the divine laws, reject only this, but hold fast to what is better.” Then he adds: 5:22 keep away from every evil appearance.

As if they might do this very thing craftily, saying: 5:23 And may the God of peace himself sanctify you entirely, and may your spirit and soul and body be preserved without fault for the coming of our Lord Fesus Christ. He prays for them that they may be kept holy in all respects and

without fault also in soul and in body, so that, as well, the gift of the Spirit [40] that was bestowed may be kept unimpaired in them, suffering no diminution because of their wickedness, so that at the coming of Christ they may be able to gain eternal rewards.”> And so that no doubts should be held about prayer, he adds: 5:24. The one who called you ts faithful, who will do it.

That is, “true is the one who by calling you promised you good things, and he will fill you with his blessing.” 5:25 Brothers, pray also for us.

He writes also this afterwards, so that they may pray for him, at the same time binding them together in his love. For the law of love declares authoritatively that they should pray for one another, nor, indeed, should we ever put up with praying for those whom we do not love. At the same time he has also instructed us that we ought to ask the same thing from one another and to do it for one another. 5:26 Greet all the brothers with a holy Riss.

Then he also instructs them to greet all the brothers with a holy kiss, meaning by “holy kiss” what is brought about by perfect love. 5:27 [ command you by oath through the Lord that the letter be read by all the holy brothers.

*2'Theodore and the other Antiochenes refer “spirit” in the text to the Holy Spirit and do not understand the verse as a reference to a trichotomous account of a human as body, soul, and spirit.

492 AD THESSALONICENSES I adiurat, ut epistola omnibus legatur sanctis fratribus, suspicans ex aliquibus quae sibi fuerant delata, quoniam non ad omnium notitiam scripta eius deferrentur. et post hoc adiciens: gratia domini nostri Tesu Christi uobiscum. amen.

5 consummasse uidetur epistolam.

2 delataer 3 deferenturC* 4 IesuChr.omH 5. confirmasse (for consummasse) H hoc enim uerbo cons. apostolus uidetur suamep.r_ || explicit epistola ad thessalonicenses prima incipit argumentum in epla scda ad thessalonicenses (aft. epistolam) add C (corr.) explicit ad thesal. 1. incipit secunda ad eosdem H

FIRST LETTER TO THE THESSALONIANS 493

He commands by oath that the letter be read by all the holy brothers, because he suspects on the basis of some of the things that had been reported to him that what he wrote might not be brought to everyone’s attention. And adding after this: 5:28 The grace of our Lord Fesus Christ be with you. Amen. He 1s seen to have finished the letter.

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD THESSALONICENSES II ARGUMENTUM

BEATUS apostolus Paulus, postquam primam ad Thessalonicenses scripserat epistolam, cognouit quod quamquam aduersariorum pertinacia in eadem perstiterit saeuitia, uariis temptationibus adgressa eos qui crediderant, tamen ad omnia illa aspera quae s isdem fuerant [inlata, uirtute] Dei in fide persistentes, superiores omni temptatione fuerint demonstrati. cognouit uero quod a quibusdam suasi aestiment finem praesenti incumbere saeculo, hocque aliqui quasi ab ipso apostolo edocti ceteris nuntiabant; adiecto illo, quod illi qui indisciplinate uersabantur nulla ex parte ex litte10 ris prioribus apostoli meliores sui fuerant effecti, sed perseuerauerint in pristino suo prauo proposito. scribit igitur secundam hanc epistolam, primum quidem conlaudans eos, eo quod contra omnes impetus aduersariorum decertantes non fuerant superati; adhortatur uero eos etiam currenti tempore in eodem persistere propo15 Sito, omnemque tempestatem ab aduersariis inlatam per patientiam superare. deinde instruit eos, ut non existiment incumbere sibi consummationes temporum. inter cetera uero instruit eos

3. prestiteretC* 5 eisdemC(corr.) || inl. uirt. om C* Hr [a lacuna follows fuerant in C* (apply) H] addin lata C (corr.) || diin (for dei in) C* dein H in

C (corr.)r 7-8 hoc quiC (corr.) g quo (for quod) C* quae H quod illi om

yr 10 suiomC (corr) 11 proposituC* 12 eo (bef. quod) omr 14-15 propositu C* 16 superariC*H 17 consummationem/_ || temporam (tempora?) C* || uero instruit bis H

THEODORE OF MOPSUESTIA ON BLESSED PAUL’S

SECOND LETTER TO THE THESSALONIANS THE SETTING

[41] The blessed apostle Paul, after he had written his first letter to the Thessalonians, found out that, although the stubbornness of the adversaries persisted with the same ferocity and assaulted those who had believed with many different trials, nevertheless, by persisting by God’s power in faith in the face of all those harsh measures that had been inflicted on them, they had proved stronger than every trial. But Paul found out that they had been persuaded by some people to believe that the end of the present age was at hand and that some of them, claiming to be taught by the apostle himself, [42] were proclaiming this to the rest. In addition, he found out that those who were living undisciplined lives had 1n no way been improved by the apostle’s earlier letter but had persisted in their previous misguided behavior. ‘Therefore, he writes this second letter first, of course, to praise them because they had not been conquered in struggling against all the attacks of their adversaries. And he exhorts them even as time goes on to persist in the same purpose and to prevail by endurance over every storm inflicted by the adversaries. ‘Then he instructed them not to suppose the times of the end of the world’ were at hand for them. And among other things he instructed them also about the coming *Consummationes temporum. Swete (2:42) calls attention to 1 Cor 10:11 and Heb 9:26 and suggests that the original reading may have been consummationis tempora.

496 AD THESSALONICENSES II et Antichristi aduentum, et qualiter uel quomodo sit adpariturus; dein indisciplinatis scribit, uehementer eos corripiens, eo quod nihil ex illis prioribus scriptis fuerint adiuuati, in quibus consilium illis dederat de illis quae eos agere conueniebant. cautius uero de 5s omnibus instruemur ex illis quae in subsequentibus habentur. Paulus et Siluanus et Timotheus ecclestae Thessalonicensium in Deo patre nostro et domino Iesu Christo. gratia uobts et pax a Deo patre nostro et domino Iesu Christo. hanc praescriptionem epistolae faciens, incipit sic: 10 gratias agere debemus Deo semper pro uobts, fratres, sicut dignum est.

a gratiarum actione incipere idem apostolus saepe est consuetus. hoc uero in loco etiam dilatasse ipsam gratiarum actionem uldetur, non absolute dicens ‘gratias agimus,’ sed quoniam gratias 1s. agere debemus, quasi qui et incusari sit dignus, si non debitum redderet pro illis, pro quibus et debent gratiarum actionem, eo quod et necessarie debere illam uideatur. et adiectio est perspicua quam adiecit dicens sicut dignum est; quod et ipsum augmentum habet gratiarum actionis, siquidem talia sunt quae secundum eos sunt,

20 ut iuste Deo pro illis gratiarum actio referatur. unde ostendens quia lure ista dicit, eo quod magna erant illa quae secundum eos erant, ait: quoniam supercrescit fides uestra, et abundat caritas uniuscuiusque omnium uestrum in alterutrum.

25 etenim per omnia ostendit quoniam magna erant illa quae secundum eos erant, ex quibus dixit idem eorum augere, quod habebant aliquid amplius a firmitate; firmitas enim dici potest, ets1 in eodem statu maneat. nam quod dixit supercreuit, ostendit quod et in ipsa fide augmentum sumpserint; et ‘in alterutrum caritatem 30 eorum abundare’ dicens, quod et ipsum ostendit in dies singulos meliorem illorum fuisse profectum. quod etiam maius adserere cupiens dixit: umiuscuiusque omnium uestrum in alterutrum,; omnes 1 A.aduentu C* de A. aduentu C (corr.) 2 deindisc. scrib1 C* de in disci-

plinatis scribensr 3 adiutir 4 qui(forquae)C* || conueniebat C (corr) | uerer 5 instr. deomn.H g_ hac praescriptione epistolae factar 12-13 a om C* solitus (for consuetus) r 16 pro quibus debet C (corr.) 17 et (bef.

necess.) om C (corr.)r 18 habet grat. omr 20 ualde (forunde)H 21 eo

etquodr || eruntr 24 omniumomH 25 quon. magnaer. omC* 27 si (for etsi) C (corr.) 29 in(bef. ipsa)om H 31 meliorumC* 32 = dicit H || uestrum omn. 7

SECOND LETTER TO THE THESSALONIANS 497

of Antichrist and in what way or how he would appear. Then he writes to the undisciplined, strongly rebuking them because they had profited not at all by his earlier letter in which he had given them advice about what they should rightly do. But we shall explain all these things more carefully in what follows.

1:1-2 Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ. Grace to you and peace from God our Father and the Lord Fesus Christ. Composing this salutation of the letter, he begins as follows: 1:3a We ought to give thanks to God always for you, brothers, as 1s worthy,

The same apostle often had the habit of beginning with a thanksgiving. But in this place he has also plainly expanded the thanksgiving, since he does not simply say “we give thanks,” but [43] we ought to give thanks, as though he might deserve blame if he should not render what was due for those things for which they, too, ought to give thanks, because it seemed that this was necessarily owing as well. And the addition he made by saying as 1s worthy is perfectly clear, because it elaborates the thanksgiving, if indeed their affairs are such that thanksgiving may be justly rendered to God for them. Showing from this that he is saying these things with good reason because their conduct was great, he says: 1:3b since your faith grows abundantly and the love of each one of all of you for one another abounds,

Indeed, in all respects he shows that their affairs were great, among which he said that their faith was increasing because they were gaining something more by their steadfastness; for one can speak of steadfastness even if it means remaining in the same condition. For the fact that he said has grown abundantly” shows that they gained an increase even in faith itself. And by speaking of “their love for one another abounding” he shows that their progress was itself also better day by day. Wishing to assert this still more, he said of each one of all of you for one another. For he

*Swete (2:43) suggests that the change of tense is Theodore’s mistake.

498 AD THESSALONICENSES II enim similiter dixit tales esse. et quae est istius rei probatio? ita ut nos ipsi in uobis gloriemur in ecclestis Det, pro patientia uestra et fide in omnibus persecutionibus uestris et tribulationibus quas sustinetis.

5 ‘denique et nos omni in loco de uobis gloriantes referimus fide1 uestrae firmitatem, laudantes, eo quod et tormentis uariis affect in eodem statu permansistis.’ bene autem dixit quas sustinetis, eo quod hoc demiratione dignum erat, quod forti animo sustinerent inlata sibi tormenta. deinde dicit et ipsius passionis utilitatem: 10 demonstrationem tusti tudicu Dei, ut digm habeamini regno Dei, pro quo et patimini.

‘adparebitis etenim ob ista in futuro saeculo iusta ratione regnum caelorum fruentes, si tamen et pro illo pati adquiescitis, magnum quoddam bonum existimantes eius esse fruitionem.’ et 1s ostendens quoniam nec aduersariis talia in illis facientibus erit 1mpune, adicit: st tamen tustum est apud Deum retribuere his qui tribulant uos retribulationem, et uobis, qui tribulamini, requiem nobiscum. nam quod dicit sz 1ustum est, hoc dicit: st tamen tustum est. uult

20 enim dicere quia ‘iusta tunc ratione Deus illos quidem qui talia in praesenti uita erga uos gesserunt subdet poenae; uobis uero, pro quibus patimini, magnam praebebit remunerationem largitatis.’ et poenae ipsius publicans pondus, dicit etiam qualis sit aduentus ipsius iudicis: 25 in reuelatione domint Iesu de caelo cum angelis uirtutis etus, in flamma ignis dantis uindictam his qui non nouerunt Deum et qui non obaudiunt euangelio domini nostri Lesu.

terribilem per omnia eius aduentum esse ostendit, et loci natura, siquidem de caelo uidetur; et ministrorum fortitudine, cum an30 gelis enim uirtutis uenturum dicit; et tormentorum specie, flam-

2 domini (for dei)r g in (bef. torm.) add C* 10 in (bef. demonstr.) addr

12-13 regnoC (corr) 14 eiusomr || fruitioner 18 tribulationem Cr Ig nam quod d. siiustume. h. d. sitamen iustumestom H 21 proomC (corr.) 27 Christi(aft lesu) addr 29 min. uidetur fortitudinem C* H min. uid. fortitudo r: txt C (corr.) 30 eorum(forenim)r_ || speciem C* Hr

SECOND LETTER TO THE THESSALONIANS 499 said that all are alike in this way. And what is the proof of that fact? 1:4 so that we ourselves may boast of you in the churches of God

for your endurance |44| and faith in all your persecutions and the afflictions you are enduring,

“And then we also in every place, boasting about you, report the steadfastness of your faith, giving praise because even though weakened by many different torments, you have stood fast in the same condition.” And he rightly said that you are enduring,

because it was worthy of admiration that they endured the torments inflicted on them with a brave mind. Then he speaks also of the benefit of the suffering itself: 1:5 the demonstration of the just judgment of God, so that you may be held worthy of the kingdom of God, for which you are also suffering,

“Indeed, because of those things you will appear in the age to come as people enjoying for good reason the kingdom of the heavens, if indeed you bear up with suffering for it, supposing its enjoyment to be some great good.” And to show that not even when their adversaries do such things to them it will go unpunished, he adds: 1:6—7a 1f indeed it 1s just for God to repay those who afflict you with

affliction, and to you who are afflicted, relief with us, For when he says #f it 1s gust, he means if indeed it 1s gust.3 [45]

For he means that, “with just reason God at that future time will subject to punishment those who have dealt with you in such ways in the present life, but he will bestow on you in return for what you have suffered the great recompense of his generosity.” And to proclaim the weight of the punishment itself, he says also what the coming of the judge himself may be like: 1:7b-8 at the revelation of the Lord Jesus from heaven with the angels of his power, with a flame of fire, giving vengeance on those who have not known God and who do not obey the gospel of our Lord Fesus,

He shows that his coming 1s 1n all respects fearful, both by the nature of its place, since it is seen to be from heaven, and by the strength of his ministers, for he says he will come with angels of 3'Theodore’s comment is intelligible only on the basis of the Greek. The text of 1:6 reads etxep, which could imply doubt, and Theodore is arguing that the

word must be understood as etye. The Latin here represents the first of these words by sz tamen, which is the usual way the translator has rendered the second

of the Greek words. The basic point is that “if” does not express any doubt about God’s just retribution. See Swete’s notes, 2:44 and 1:172.

500 AD THESSALONICENSES II mam enim ignis dixit. adserens uero et de illis qui sunt tormentis subiciendi, ait eos qui non nouerunt Deum, et qui non obaudierunt euangelio; maiorem tormentorum eorum praebuit probationem. siquidem et illos, si solummodo non obaudierint fidei, poena 5 maneat, quanto magis illos, qui credentibus calumnias impressionesque irrogant? deinde et tormentorum speciem exaggerat prout

potis est, dicens: , qui poenas luent interitus aeternos.

nam ex qualitate ipsa grauia tormenta esse ostendit, siqui1o dem interitus sunt extermini perditionem perficientes ex tempore, quod non ad tempus, sed aeterno sunt. et iterum ad personam recurrit 1udicis, poenae ipsius magnitudinem exinde ostendens: a facie Domini et gloria fortitudinis eius.

et quia per omnia magna ostendit esse tormenta quae in aduer15 sarios sunt depromenda, dicit in quibus tunc erunt hi qui crediderunt: cum uenerit glorificari in sanctis suts et mirificart in omnibus qui crediderunt, quoniam creditum est testimonium nostrum in uobis, in die tllo.

20 Tquod dixit in die illo ad il- 'The Greek text has the first-person plural, and in the commentary the Latin translation follows this. ©The Latin translation omits “Jesus.”

504 AD THESSALONICENSES II ma epistola euidenter adseruit. hoc ergo dicit: et nostram congregationem ad eum, Tdicit etenim Christi aduentum 6tt meol tho Xprotod mapovatac xat et congregationem nostramtunc Tig huady ex’ adtov Exetvng ETtLov-

s adeum futuram. ‘nolite suade- vaywyyc, wy metOeobe tote Bovdori illis qui uos seducunt, quasi wévorg amatKy Dua, @>o a éYYUquia prope sit illud tempus; sed Qev mapdvtog Exetvov tod xaLood: siue quis se de spiritali id ino- GAN elite Wo amd TvEVWATIXTIS Evep-

peratione promittat dicere, siue ‘yetac Aéyew tuo erayyéAretan, elte 10 quasiex uerbo et epistola nostra w¢ amd Adyou } EmrotoAys Hueté-

sit edoctus, nolite suaderiei.*’ pag todto wale, uh tetocole.’ et uehementius eos cautos facere uolens adicit: ne quis uos seducat ullo modo.

‘qualitercumque ista quis dixerit uobis, nolite ei credere.’

5 quoniam [nt|s1 uenerit apostasia primum et reuelatus fuerit homo peccati, filius perditionis, qui aduersatur et superextollit se super omne quod dicitur deus aut quod colitur, ita ut in templo Dei ut Deus sedeat, ostendens se quoniam est Deus.

uult quidem dicere, quoniam non possunt illa fier1 priusquam 20 Antichristus ueniat. oportet enim primum illum uenire; deinde consequentur illa quae dicuntur. ‘apostasiam’ uero uocauit tempus illud, eo quod paulo minus omnes tunc discedent a pietate, et adcurrent ad eum. ‘hominem’ equidem eum nominauit 1usta ratione, eo quod et homo erit, daemone in eo omnia inoperante, si2, cut etin illum hominem qui pro nostra salute sumptus est, Deus Verbo omnia perfecisse uidetur. temptat enim ille per omnia illa, quae Christi sunt, imitari, utpote et Christum se esse dicens. ‘peccati’ uero ‘hominem’ eum dixit, eo quod peccatum ministrabit, et multis hominibus huius causa existet. et ‘filtum’ eum ‘per30 ditionis’ dicit, utpote perditioni subdendum post hoc, sicut et in subsequentibus euidentius dicit. uocat autem eum ‘aduersarium’ 3 aduentu(omet)! || sq. Coisl. 204, f. 180 b [Cr. vi. 386, Fr. 146] Oeodaeo0v. Gt. meet THs, «.7.A. 4 nostramomr 5-6 suadere illos C* H suadere illis C

(corr.) persuaderi ab illisr 7 quiaomr 8 quis de (om se) H qui spe (for quis se) r quis (omsede)! || sedicere/ 11 suadere ei C H persuaderi ei r 14 qui taliter cumque C* H qui taliter utcumque r: txt C (corr.) 15 quo si uenerit C* quoniam si u. Hr: txt C (corr.) 19 quo (for quoniam) C* 21

consequuntur H* consequenterr 24 etomr 24-25 sicutir 25 inillo homine C (corr.) 26 omniaomr_ || temptabit C (corr) 27 dicens om H 29 multiC*H 31 consequentibus H

SECOND LETTER TO THE THESSALONIANS 505

always with him. ‘hus, this is what he means by and our gathering with him,

}For he is speaking of Christ’s [He says] that “concerning coming and [49] our future ga- Christ’s coming and that gathering with him then. “Do _ thering of us to him, do not be not be persuaded by those who persuaded by those who want are leading you astray, asthough to deceive you, as though that that time were near. Rather, time were present near at hand. whether someone professes to Rather, whether someone prosay this froma spiritual working fesses to be speaking as from or has been taught it as though a spiritual working or to have by word and our letter, do not be been instructed as from a word

persuaded by him.”* or a letter of ours, do not be persuaded.” And wishing more strongly to make them cautious, he adds: 2:3a Let no one lead you astray in any way, “No matter in what way anyone should say those things to you, do not believe him.” 2:3b-4 since unless the apostasy comes first and there has been revealed [50] the man of sin, the son of destruction, who opposes and highly exalts himself above everything that 1s said to be god or that 1s worshiped, so that he may sit in the temple of God as God, showing himself that he is God.

He surely means that those things cannot happen before Antichrist comes.’ For he must come first, and then in following order what is being discussed. And Paul calls that time apostasy, because nearly all people will then abandon true religion and hasten to Antichrist. And he certainly named him the man with good reason, because he will be a man, with a demon working in him, [51] just as also in that Man assumed for our salvation God is seen to have accomplished everything by the Word.® For Antichrist tries to imitate Christ in all those things that belong to Christ, since he even says that he is Christ. And Paul spoke of him as the man of sin, because he will minister to sin and will come to be its cause for many people. And he says he 1s the son of 7That is, something needs to be supplied in the verse before “unless.” According to Theodore the sense is: “since these things cannot happen unless the apostasy comes first, etc.” ’That is, the spiritual working in the man Antichrist is demonic, a parody of the divine working of the Word in the assumed Man.

506 AD THESSALONICENSES II quidem, quasi qui et aduersa agat diuinae uoluntati et omnes ad se transducere adnitatur. ‘superextollentem’ uero ‘se super omne quod dicitur deus aut quod colitur,’ eo quod omnes homines a propria eorum secta discedere suadens, sibi faciet adorare, seip5 sum dicens esse Christum, cui et ab omnibus honorem Dei tribui ut 1ustum uindicabit. sic enim et ‘in Dei templis,’ hoc est, et in domibus orationum, ingrediens sedebit, quasi quia ipse sit Christus et propter hoc debeat ab omnibus adorari in ordinem Dei. et ostendens quoniam nihil nunc noui dicit ad eos: 10 non estis (inquit) memores, quoniam cum adhuc essem apud uos, haec dicebam uobis?

deinde adicit: et nunc quid detinet scitis, ut reueletur in suo tempore.

quidam dixerunt Spiritum gratiarum hoc in loco dixisse apors stolum et nunc quod detinet; eo quod ‘tunc (inquit) ille uidebitur, atubi Spiritus gratiae ad plenum destiterit, et perficere inoperationes in aperto cessabit.’ sed tThoc mihi non uidetur esse ap- 0d mBavov guovye patvetat tTodTO, te dictum, eo quod et cessaue- émel xat Emavaavto ex mActovos Hoy

2. runtex multo iam tempore ino- tov yedvov [at tod mvedbuatog éEvperationes Spiritus. siuero quis coyetat|. et yao tig un mreradobar uoluerit dicere non cessasse, eo BovdAotto AEvetw Std TO TAPER TIVE

quod et ab aliquibus adhuc per [xat&] moocevyny yivecOar xata TO orationem fiant aliqua, licet si omdviov Evia, odde mavOHoeta, xaTa

2, et rare; secundum igitur hunc ye tovdtov tov tedmov, émet wd modum neque cessare adsero, é7mtAcinew ma&vtTn TOUS Kytous oldv eo quod neque deficere ad ple- te, écouévev xat tOTE THY OD TO00-

num sancti umquam poterunt. tepévev thy Exetvou didacxadAlay, of erunt enim et tunc qui non su- xal drarauyovow év Tolg U7Ep Ev2 extollentemC || seomC* 4. sibiomC (corr) se (for sibi) r [cf. Rénsch, Itala, p. 439] 5 hominibus(foromn.)H 6. et(bef.indom.) omr 7 quiaom

r 8 hominibus(foromn.)r || ordine C (corr.) g nouinuncH 10 cum om H || adessem (for adhucessem)r 13 quodC (corr.)r 14 quidam...

aduersuseumomr || spiritusH 16 adubiC*ubiC (corr) 18 Coisl. 204, f. 182 a[Cr. vi. 388~9, Fr. 147-8] cevypravdcg dé 16 xatéyov pyolv thy Tod a&ytou mvevuatos yxptv. Deddempos SE 6yotws TH raxapio iwavwy tadtHY Ob TPOGtETAL

chy sEhynow, pkoxwv’ od muOavév, x.7.A. 19 etomC (corr) 20 «ait. mv.

évom. cod. edd. 21 si quis uero uoluitH 23 xatxom. cod. edd. 24 fiet (forsiet)C 25 raroC (corr) || sec. huncigiturC 28 potuerint H* poterint H (corr.) 29 erant C*

SECOND LETTER TO THE THESSALONIANS 507

destruction, since afterwards he must be subjected to destruction, just as Paul says more clearly in what follows. And he calls him “the adversary,’’? inasmuch as he does things adverse to the divine will and strives to draw all people over to himself. And he is the one “highly exalting himself above everything that is said to be god or that 1s worshiped,” because by persuading all people to depart from their own sect, he will make them worship him, saying that

he is himself Christ, to whom he will claim the honor of God should be bestowed by all, as is right. For in this way even “in God’s temples,” that is, even [52] in the houses of prayer, he will enter and take his seat as though he were Christ and for this reason should be worshiped in the rank of God by all. And to show that he is now saying nothing new to them: 2:5 Do you not remember (he says) that when I was still with you, I told you these things?

Then he adds: 2:6 And now what is restraining him you know, so that he may be revealed in his own time.

There are some who have said that it was the Spirit of gifts of which [53] the apostle spoke in this place by saying and now what is restraining, on the grounds that “then (he says) Antichrist will appear when the gifts of the Spirit have completely failed, and their workings will openly cease to have any effect.” But

{this does not seem to me to This does not seem persuasive have been said appropriately, to me, since the workings of the because the workings of the Spirit have already ceased for a Spirit have already ceased for long time. Someone might wish a long time. But perhaps so- to say that they have not ceameone would want to say they sed because some of them haphave not ceased because some pen rarely from some people by

things are still done by some prayer and that they will not people by prayer, even though cease at least in this way, since it

seldom. In that case neither is impossible that saints should do I assert they have ceased in ever be completely wanting, bethis way, because saints can ne- cause even at that time there ver completely fail. For even will be those who do not go over

then there will be those who to the teaching of Antichrist, 9 Adversarium, referring to “who opposes” in 2:4 (qui aduersatur = 6 AVTLXELWLEVOG).

508 AD THESSALONICENSES II scipient eius doctrinam, qui et oeBetag ayo. Aeyer de TO xatTclari erunt contemplatione pie- éyov, @¢ &v Tod diaBdArov pév eétatis decertantes aduersus eum. Aovtog xat Ady tTodTO ToLHoaL, TOU

} dicit autem quod nunc detinet Oeod dé xatéyovtog adtOv TEMS SLX s eo quod diabolus quidem du- 76 xatpdv dptoo. tH cuvteActa tod dum uoluerit hoc idem facere, aiévoc, xa0’ dv éqp0Hvar cvyyepet Deus uero interim retinet eum, xdé&xetvov. todto [td] xatéyor 6 eo quod tempus statuit consum- amdatoAog dévounTer, tod Oeod [Aé-

mationis saeculi istius, secun- ywv| tov doov, S0ev nat exyyaro dum quamuidericoncediteum. yev' sic td dnoxalvgdivar avtoyr hoc apostolus nominauit quod t@ éavtod xaod. nunc detinet, Dei dicens definitionem detinere eum. unde et adicit: [ut] reueletur idem in suo 15 tempore,* quasi qui prohibeatur nunc uideri usque tunc, eo quod diuina definitione ad praesens teneatur. uidebitur uero tunc in saeculi fine, quando et concedet illi Dominus suam ostendere malitiam; propter quod bene adicit:

20 mysterium enim tam inoperatur iniquitatis.

thoc est: ‘etsi non aperte dvtt tot: ‘ei vol wh are

apostasiam operatur diabolus, 16 cagég Hon THY amoctactay sed quasi in mysterio nunc pe- éoya&Geta. 6 Sia&Bodroc, aA’ odv ragit, per singula momenta per ye @>¢ év wvotnelw mAetota xal

25 suosapietate temptans diuelle- viv dampdtretar, excotote did re eos qui ad fidem accedunt.*’ tév otxetwv tig edocBetac aprotey TELOMUEVOS TOUG TEOCGLOVTAG TH TLOTEL.”

et hoc ipsum iterum resumens: tantum qui tenet nunc, usquedum de medio fiat; et reuelabitur ille iniquus. hoc est: ‘atubi definitio Dei quae eius prohibet aduentum 30 cessabit, tunc adparebit ille.’

3 decertantis C* 5-6 dudumquidemr 7 eumomr_ || 76, Aéyavom. cod. edd. 10 concedet C(corr.) 13. etomr 14 utomCH || idest (for idem) C* || inomr 18 conceditC*r 21 Coisl. l.c. tO yap wvortyptrov Hoy evepyetta: avetl tod x.t.A. 28 usque nunc dimidio C* A teneat usque de medio C (corr.) usque tunc dimidiumr 29 hoc enim adubi C* Hh. e. ait ubi

C(corr.) hocestubil || hoc... illeomr

SECOND LETTER TO THE THESSALONIANS 509

will not accept the teaching of and they will be distinguished Antichrist and who will be di- by their contests for true relistinguished in their observance gion. And he says that which reof true religion, contending strains, since the devil even now against him. [54] And he says wants to do this, but God rewhat is now restraining, because strains him for the time being the devil has wanted to do this because he has fixed the time for very thing for a long time, but the consummation of the age, God restrains him for the turme when he permits even him to being because he has establi- appear. shed a time for the consummation of that age, when he has permitted him to appear. This

is what the apostle has named ‘The apostle names this that what 1s now restraining, meaning which restrains, meaning the that the time fixed by God re- time set by God, which 1s why strains him. This is why he also he also continued for his being adds, so that he may be revealed revealed in his own time. in his own time,*

inasmuch as he is now prevented from appearing until that time, because for the present he is held fast by the time fixed by God. But then he will appear at the end of the age, when the Lord will permit him to display his wickedness. Because of this he rightly adds: 2:7a For the mystery of wickedness 1s already at work,

| That is, “even though the devil Instead of “even though the deis not openly working apostasy, vil is not already openly woryet he is now carrying on his king apostasy, yet even now he work in a mystery, moment by is working a great many things

moment through his own peo- as 1n a mystery, at every mople trying to tearaway fromtrue ment trying through his own religion those who have drawn _ people to remove from true reli-

near to faith.”* gion those who have drawn near to faith.” And repeating the same point: [55] 2:7b-8a only he who restrains now, until he comes to be from the midst, and then that unjust one will be revealed,

That is, “when the time set by God that prevents his coming will come to an end, then he will appear.”

510 AD THESSALONICENSES II jintendendum uero est illi par- mpocextéov St. “d&roxcAvdi’ tod ti, quoniam ‘reuelationem’ An- dvtiyplotov éxddrcoev tThY Qavéow-

tichristi manifestationem uy, év te tolc &vwtépotg dmtoxalvuocauit, et in superius dicens: 07% 6 dvBownos cinov, xavtad0a, s cum reuelatus fuerit homo, ethoc dnoxalhvpiyjoetat 6 dvomosg: w>¢ &v in loco: reuelabitur imquus; eo tod diaBdAov ma&vtote wév ao THe quod diabolus semper quidem ‘od xvetov mapovotag wedet@vTOS

ab aduentu Domini meditatur avo éxt tH tv avdoamrov BAaBy, illud facere ad nociuitatem ho- xat 4d ye adTO xal trornaavtos ky, ro minum, et utique illud fecisset, ct un xata thy amdpontov avtod sinon secundum inenarrabilem fovdany xatetyev adtov 6 Dedc° Epsuam prouidentiam continuis- ‘yacouévouv dé téte xat olcovtds Ye set eum Deus. operabitur uero cig pavepov To TaAaL Soxody adTOH,

tunc et perducet illud in aper- 6tav ovyywernf)y thy oixetav yvo15 to, quod dudum sibi uidebatur, wyy éexBarety cic Epyov. cum illi fuerit concessum suam

uoluntatem in opere producere.*

et ostendens quoniam nec ille sine poena erit, adicit: 20 quem dominus Iesus interficiet spiritu oris e1us et destruet in apparitione aduentus sut.

euidens est quoniam de homine id dicit; nec enim Satanan expedit, quem aeternae poenae est traditurus, sed illum, eo quod organum sibi illum ad tantam explendam malitiam daemon oppor2, tunum cogitationibus suis esse repperit. et hoc in subsequentibus apertius manifestauit dicens: cuius est aduentus secundum tnoperationem Satanae. alium quendam insinuauit eum esse praeter Satanan, culus inoperatione se ipsum demonstrabit. terribile est autem quod dicit; 30 Tillo enim talia agente et per to- éxetvov [yao] toradta dStameattotum orbem omnes homines di- pévov xat& tig olxovuévyng xat scedere a pietate suadente, subi- mavtacg avOommous aqrotavtos TIS to de caelo adparens Christus et edozBetac, efatpyvng am’ odoavady 1-2 Coisl. l. c. meocextéov St1, x.7.A. 2 quo (for quoniam) C* 4 in (bef.

sup.) om C (corr.)r || in hoclocor 11-12 épyacapévov Cr. 13 deus

eumr 19 additr 20 lIesusomr || orissuiCr || in apparitionem C illustrationer 22 Satanamr 23 queC*quiC (corr) || estpoenaer 24 maliticiam C || daemonumH 27 Satanamr 28 inoperationemHr || illumr 30 Coisl. 204, l. c. éxetvov (pnotv) toratta, x.t.A. yao om. cod. edd.

SECOND LETTER TO THE THESSALONIANS 511

j;And it must be noted in that And it must be noted that Paul verse that Paul called the ap- called the appearance of Antipearance of Antichrist his “re- christ his “revelation.” Above velation.” Above (2:3) he says, (2:3) he said the man has been re-

when” there has been revealed vealed, and here the lawless one the man, and inthis place the un- will be revealed. ‘Vhis is because

gust one will be revealed. This the devil always takes thought is because the devil always ta- from the coming of the Lord for kes thought from the coming of what will harm people, and he the Lord for doing what harms would already have done this, people, and he certainly would if God had not restrained him have done that, if God had not in accord with his ineffable purheld him back in accord with pose. But he will then work and his ineffable providence. But he bring into the open what he dewill then work and will bring cided long ago, when he is allointo the open what long ago see- wed to bring forth his own inmed good to him, when God al-_ tent to deed. lows him to bring forth his wish to deed.* And to show that Antichrist will not be unpunished, he adds: 2:8b whom the Lord Fesus will slay with the breath of his mouth and will destroy with the appearance of his coming, [56] It is clear that he says this of a man, for God is not releasing

Satan,*? whom he destines for eternal punishment, but that one, because a demon has found him as an instrument fit for his own

designs to fulfill such great wickedness. And Paul made this clear more openly in what follows (2:9) by saying, whose coming 1s according to the working of Satan. He implied that he is someone

other than Satan, by whose operation he will reveal himself. And what he says is frightening; tfor when Antichrist does such For when Antichrist does such

things and tries to persuade all things throughout the world people throughout the whole andtries to draw all people away world to draw away from true from true religion, suddenly religion, suddenly Christ, ap- Christ, having appeared from pearing from heaven and only heaven and only having cried 7°See Swete’s note (2:55): “The translator has carelessly added cum instead of nist to complete the sense. *"' This view contradicts Rev 20:7, but it is likely that Theodore does not accept Revelation and certain that he does not accept a millennial reading of it.

512 AD THESSALONICENSES II solummodo clamans cessare fa- gavet¢ 6 Xerotb¢ xat wovov entBor-

ciet ab opere, totum illum ex- cag madvoe tH coyactac, SAov avpendens. hoc enim dicit: spi- tov &varwmouc tTodTO yao Aéyer TO

ritu oris, hoc est, uoce; ex illis 1t@ avetuatt tod otduatocs attod, 5s quae apud nos sunt sumens 1l- avtt tod “TH pwvy, ano tod map’ lud et dicens, eo quod nos spi- ‘jutv adtd ctonxae, ererdy Huete TO ritu cooperante abutimur ad ar- mvevuat, ovvepy@ xeypnucla p06

ticulatam loquelam.* any evap0oov AaAray. quae secundum illum sunt, referre incipit: 10 cuius est aduentus secundum inoperationem Satanae. hoc est: ‘adparebit ille Satana sibi inoperante omnia.’ deinde adicit et quid illud operatur in eo: in omni uirtute et signis et prodigiis mendacibus.

‘multa (inquit) et magna signa quoque et prodigia demonstra1s bit per eum.’ bene autem adicit mendacibus, ostendens quoniam in phantasmate magis quam in opere facit ea. qua autem ratione hoc operatur? et in omni seductione iniustitiae in his qui pereunt.

ut omne quicquid iniustitia plenum est operetur, et seducat eos 20 qui perditione digni sunt. sic autem uocat eos, qui sunt e1 adponendi. pro quibus caritatem ueritatis non susceperunt ut saluentur. ‘cum conuenerit (inquit) eos permanere in ueritate caritatis, et non discedere ab ipsa ex qua et saluari poterant.’ 25 et propter hoc mittit eis Deus tnoperationem erroris, ut credant mendacio; ut 1udicentur omnes qui non crediderunt ueritati, sed com-

placuerunt iniquitatt.

feuidens est, quoniam con- Thy ovyyoeynow Ssyrovétt ac cessionem Dei quasi opus elus &pyov tT Oe meprnvev’ BovAetar 30 esse adscripsit; uult enim dice- yao etmetv, bt. wh Wetvavtes emt THC re, quoniam non permanentes ddArOetacg moocéZovow tH mAaVY Kat

in ueritate intendent seductio- motevoovow 1G evder, Stixatav ni et credent mendacio, iustam deyéuevor Thy Tinwplav mee av 6-7 spiritumcooperanteC 11 illi Satanasibi C A illi Satanas sibir: txt conj.

Jacobi 12 ille (forillud)r 14 et prodigiaom H tg utomne... digni sunt omr 20-21 accipiendi (for apponendi)r 25 mittet C (corr) 28-29 concessione C Hr: txtg 28 Coisl. 204, f. 183 a[Cr. vi. 391, Fr. 148] 0ed38wo0¢ dé prow cic Tb ‘Stk TODTO Téuer adTOIC 6 Dedc Evépyerav TARVIN’? Thy OVYX.,

%.T.A. 33 tustam p. sub. 7

SECOND LETTER TO THE THESSALONIANS 513

by crying out, will make him out, will stop his working, hacease his work, inflicting total ving destroyed him totally. For punishment on him. For what he says by the breath of hts mouth

he means by the breath of his instead of “by his voice,” hamouth [57] is his voice, taking ving found the expression from this and saying it from what what applies to us, since we use applies to us, because we use the help of breath to articulate the help of breath to articulate speech. speech.* Paul begins to record what has to do with Antichrist: 2:9a whose coming 1s according to the working of Satan

That is, “he will appear, while Satan works everything in him.” Then he adds also what it is that 1s worked in him: 2:9b in all power and signs and lying wonders,

“He will display (he says) many and great signs as well as wonders through him.” And he rightly adds lying, to show that he does them in fantasy rather than in deed. And for what reason is this done? 2:10a and in every leading astray of injustice in those who are perishing So that he may work everything whatsoever that is filled with injustice and may lead astray those who are worthy of perishing. So he calls those who are to be placed under him. [58] 2:10b because they have not received the love of truth so that they might be saved.

“Although it would have been right (he says) for them to persevere in the truth of love and not to turn away from that by which they could have been saved.” , 2:11-12 And because of this God sends to them the working of error, so that they may believe a lie, so that all who have not believed the truth but have been well-pleased with iniquity may be judged.

{It is clear that he assigns the Obviously, he assigned perpermission to God as though it mission to God as though it were his work, for he wants to were his doing. For he wants say that those who pay attention to say that they will cleave to to the one leading them astray, error and will believe the lie, if by not remaining in the truth, they do not remain in the truth, and who believe a lie are those receiving just punishment be-

who undergo just punishment cause by deserting the truth because, leaving the truth, they they turned aside to injustice.

514 AD THESSALONICENSES II subeuntes poenam pro quibus xatadumdévteg tHY aANDerav m0d¢

relinquentes ueritatem ad iniu- thy aduxtav xAwav’ fva ely tov stitiam declinauerunt; ut dicat drabdrov thy moooxbvjaww, a&diuxtav

‘diabolum adorauerunt,’ ‘iniu- adthy xadgoac, ac od dixatwe s Stitiam’ eam uocans, eo quod ytoyévny rap tHv ToLobvtwy. nec in iusta fiat ratione ab illis qui ea faciunt.* et quoniam de illis qui tunc increduli erunt dixit, bene adicit: nos autem debemus gratias agere Deo semper pro uobis, fratres diro lectti a Domino, quoniam praeelegit uos Deus ab initio in salutem in

sanctificatione Spiritus et fide ueritatis, in quod et uocauit uos per euangelium, in adquisitionem gloriae domini nostri Tesu Chnistt.

‘itaque et propter hoc (inquit) pro uobis gratias agimus Deo, quoniam uos elegit ita ut expectatam fruamini salutem, partici13 pans quidem uobis gratiam Spiritus, donans uero uobis ueritatis fidem. hoc enim uobis euangelii praebuit uocatio, futuram gloriam per illam fidem quae in Christo est repromittentis.’ et post hoc:

itaque, fratres, state et tenete traditiones quas didicistis sine per 20 Uuerbum, siue per epistolam nostram.

hoc enim ad totum reddidit, hoc est: ‘nolite suaderi illis qui uos

seducere uolunt, sed manete in illis quae uobis tradidimus, siue per uerbum praesentes, siue et absentes per litteras.’ deinde iterum orat pro eis: 25 ipse autem dominus noster Iesus Christus, et Deus et pater noster, qui dilexit nos et dedit nobis consolationem aeternam et spem bonam in gratia, consoletur corda uestra et constabiliat in omni uerbo et opere bono.

‘qui gratia (inquit) sua aeternam illam consolationem nobis do-

30 nauit (id est, futurorum bonorum spem), ipse et secundum praesentem uitam hanc prosperet corda uestra, confirmans uos, ut omne quicquid illi boni est et dicere et facere possitis.’ post hoc scribit eis:

3 declinauereH 9-10 di (bef. dilecti)addH 10 nosr_ || in quo (for in quod) H 17 _ repromittentes C* H repromittans C (corr.)r 21 suadere

illis C H persuaderi ab illisr 27 constabiliet H 29-30 donabitC H 31 prospere et corda uestra conf. uos ut C* prospere consoletur a. u. conf. uos ut

C (corr.) prospere et c. u. conf. ut H prosperet etc. u. uosconf. utr 32 illud

Cr

SECOND LETTER TO THE THESSALONIANS 515

have turned aside to injustice. He means the worship of the He means “they have worshi- devil, having called it injustice ped the devil,” calling it “in- since it takes place unjustly by justice” because it is not done those who do it. with just reason by those who do these things.*

And since he has spoken of those who at that time would be unbelievers, he adds: 2:13-14 And we ought to give God thanks for you, brothers beloved by the Lord, since God has chosen you from the beginning** [59] for

salvation in the sanctification of the Spirit and the faith of truth, to which he has also called you through the gospel, to the possession of the glory of our Lord Fesus Christ.

“And so also because of this (he says) we give God thanks for you, since he chose you so that you might enjoy the salvation awaited, surely sharing with you the grace of the Spirit and giving you faith in the truth. For the calling of the gospel has bestowed this on you, since it promises the glory to come through faith in Christ.” And after this: 2:15 And so, brothers, stand and hold fast to the traditions that you have learned, whether by word or by our letter.

Now he referred this to the whole discussion; that is, “do not be persuaded by those who want to lead you astray, but remain in what we have handed down to you, whether by word when we were

present or by letter when we were absent.” ‘Then once more he prays for them: 2:16-17 And may our Lord Jesus Christ himself and God and our Father, who loved us and gave us eternal encouragement and good hope in grace, encourage your hearts and establish them in every word and good work.

“May he who by his grace (he says) has given us that encourage-

ment (that is, the hope of the good things to come), himself prosper your hearts in this present life, strengthening you [60] so that you may be able both to speak and to do everything whatsoever that belongs to that good.” After this he writes to them: 3:1-2a Por the rest, brothers, pray for us that the word of God may

‘2 Ab initio, presumably reading an’ d&oy¢ instead of anapyyy.

516 AD THESSALONICENSES II de cetero orate, fratres, pro nobis, ut uerbum Dei currat et glorificetur sicut apud uos, et ut ertpiamur a prauts et pessimis hominibus. ita ut orent pro eo, ut pro eius desiderio doctrina ubique profec-

tum accipiat, sicuti et apud illos; ita ut ab omnibus insidiis aduer5 sariorum eripiatur. quibus adicit: non enim omnium est fides.

hoc est, quia non omnes credunt, sunt uero qui et contrasistunt ueritati. ut ergo ab insidiis horum eripi possit, dignum existimat esse orationes. 10 fidelis est autem Dominus, qui confirmabit uos, et custodiet a maligno.

hoc ad uerba orationis quam fecerat reddidit, fidei firmitatem adesse illis optans, simulque et dicens quoniam ‘uerus est Deus,

qui uocauit uos in spe bonitatis; ipse uos confirmabit in fide, ita | 15 ut adsequi possitis illa bona, ab omni discedentes inconuenient1 actu.’ quibus et adiungit: confidimus autem in Domino de uobis, quoniam quae praecipimus et facitis et factetis.

nam dum dicit, se de eis bonam habere confidentiam quoniam 20 omnem eius doctrinam cum sollicitudine efficient, sufficiens est et exhortare illos, ut opinionem suam opere firmam esse ostendant. et iterum orat pro illis dicens: Dominus autem dinigat corda uestra 1n caritate Det, et in patientia Christt.

25 ‘contingat uobis in ea permanere caritate quae erga eum est, tolerantes etiamsi et aliquid conueniat pro eo pati.’ nam quod dixit Det et Christi, in commune id positum esse uidetur, id est, ‘in caritate et patientia.’ praecipimus autem uobis, fratres, in nomine domini nostri Lesu

7 contrasistanty 9g orationesesser 10 estomr || confirmauitC*r 1o11 malor 12 est(aft.hoc)addH || quae (forquam)/ 14 confirmauit C* 18 et facitis et facitis C* 19 et (bef. quoniam)addCr 20 efficiens (for efficient) C* H refficiant C (corr.) 21 exhortariC (corr.) 23 in (bef. pat.

Chr.) addr 25 perm. ineacar. Crperm. inillac./ 29 denuntiamus (for praecipimus) 7

SECOND LETTER TO THE THESSALONIANS 517 run swiftly and may be glorified just as among you and that we may be rescued from perverse and most wicked people;

So that they may pray for him that according to his desire the teaching may gain completion everywhere, just as it has among

them, and that he may be rescued from all the plots of his adversaries. ‘l’o this he adds: 3:2b for not all have faith.

‘That is, because not everyone believes, there are even some who have taken a stand against the truth. Therefore, he thinks it worthwhile that there be prayers so that he can be rescued from their plots. 3:3 And the Lord 1s faithful, who will strengthen you and will guard you from the malignant one.

He referred this to the words of the prayer he had composed (2:17),*3 asking that steadfastness in faith be present to them and at the same time saying that “God** is true, who has called you in the hope of his goodness. He himself will strengthen you in faith so that you may be able to attain those good things by refraining from every unfitting act.” To which he joins: 3:4. And we are confident in the Lord concerning you, that what we have instructed, you both do and will do.

[61] For as long as he says that he has good confidence about them, that they will accomplish all his teaching with great care, it is enough also to exhort them to show that their intent is steadfast in deed. And once more he prays for them, saying: 3:5 And may the Lord direct your hearts in the love of God and in the endurance of Christ.

“May it be granted you to persevere in love toward him, bearing up even if it may be right, as well, to suffer something for him.” Now when he said of God and of Christ, he seems to have put down the expressions in common with one another, that is, “in love and endurance.”?*>

3:6 And we instruct you, brothers, in the name of our Lord Fesus *3“Strengthen” (confirmabit) here and “establish” (constabiliat) in 2:17 both

translate the same Greek word (orypiGw), thus obscuring the connection Theodore wishes to make between the two verses. “Instead of “the Lord,” as in the text of verse 3. ">See Swete’s note (2:61): “The meaning seems to be that S. Paul’s words are in effect the same as if he had written eig thy &yaryy xal Srowovhy tod Beod xat tod Xototov.”

518 AD THESSALONICENSES II Christi, ut subtrahatis uos ab omni fratre inordinate ambulante, et non secundum traditionem quam acceperunt a nobis.

manifestus est hic euidenter de indisciplinatis dicere, quos et uehementer corripit, praecipiens etiam ut a conloquio eorum ses se cohibeant. hoc enim est quod dicit: separate uel subtrahite uos; hoc est, ‘adcelerate secernere uos ab illis qui tales sunt.’ et ut ne uideretur uerbo tantum id tradere: ipst enim scitis quemadmodum oporteat imitart nos; quoniam non inquieti fuamus in uobis.

10 et quoniam ista adhuc non erant magna, adicit: neque gratis panem manducauimus apud aliquem. et quod his matuus est: sed in labore et lassitudine nocte et die operantes, ut non grauaremus quemquam uestrum.

15 et quod maius extolli potest, adicit: non quia non habemus potestatem, sed ut nos formam demus uobis, ut imitemini.

‘et quidem nobis licet accipere, eo quod erga doctrinam uacare uidemur; sed noluimus, ut ipso opere uos doceamus quemadmo20 dum conuenit facere.’ et ostendens quoniam talia agens apud illos permansit, memoratur iterum traditionem suam: nam et cum eramus apud uos, hoc praedicabamus uobis, quoniam ‘qui non uult operant, neque manducet.’

‘haec et praesentes dicebamus, quod pigri neque manducare 2, sint digni.” non generaliter hoc dicens, quod ille, qui non operatur, non debet manducare; uidetur enim ipse Corinthiis scribens longa prosecutione id explicasse, quoniam illis debetur qui doctrinae uacant, ut a discipulis corporalium percipiant ministerium. sed illum dicit non esse operarium, qui neque de melioribus sol30 licitus est, neque corporale aliquid uult operari, otiosus uero ex1stens aliorum uitam curiose discutit; de indisciplinatis etenim illi

3 manifestus est hinc C* manifestum est hic C (corr.) manifestum est hinc H

r 4 etiamet (aft. ut)add CH 5 hocestenimr 7 _ ait (aft tradere) addr 11 enim (aft. neque) addr 16 habuerimusr || daremusr 19 __ nos (for uos)7 22 praedicebamusC 28 accipiant (for perc.) H || mysterium (for minist.) C* 30 operareH 30-31 extans (for exist.) Cr

SECOND LETTER TO THE THESSALONIANS 519 Christ, that you withdraw yourselves from every brother who walks disorderly and not according to the tradition that they have received from us.

It is obvious that here he is clearly speaking of the undisciplined, whom he also vigorously rebukes, even ordering them to keep themselves from speaking with them. For thisis what he means by _ separate or withdraw yourselves; that is, “be quick to disassociate yourselves from people who are like this.” And, so that he might not seem to be handing this over only by word: 3:7 For you know yourselves how 1t 1s necessary to imitate us, since we were not disorderly among you,

[62] And since that was still not a very great thing, he adds: 3:8a nor did we eat bread with anyone without payment, And what is greater than this: 3:8b but in toil and weariness, working night and day so that we might not burden any one of you,

And he adds what can be extolled still more: 3:9 not because we do not have authonity, but so that we might give

you an example that you might imitate it.

“Indeed, we are permitted to accept provision because we are plainly left free for teaching. But we said no to this so that we might teach you by our very work how it is right to act.” And showing that he remained with them doing such things, he again mentions what he had handed over: 3:10 For also when we were with you, we kept on preaching’® this to you, that “whoever is unwilling to work should neither eat.”

“And when we were present, we kept on saying this, that the idle are not worthy even of eating.” He is not making a universal statement that the person who does not work ought not to eat, for when writing to the Corinthians (1 Cor g) he plainly explained this himself in a lengthy discussion, saying that those who are free for teaching have the right to accept the ministry of bodily things from their disciples. Rather, he means that the person who does not work is someone who its neither concerned about better things nor willing to work for any bodily thing, but by living idly stirs up the life of other people inquisitively. Indeed, his words concern ©See Swete’s note (2:62): “praedicabamus] = napnyyéAouev. In every other

instance except 1 Tim. 1. 3 .... our translator renders mapayyéAAew by praecipere.”

520 AD THESSALONICENSES II est sermo. quod et apertius indicans, dicit: audiuimus enim quosdam ambulantes in uobts inquiete, nihil operantes, sed curiose agentes.

‘curiose agere’ dicens, quasi qui otio abusi, ad hoc uacant, ut 5 aliorum examinent uitam. quod fieri quasi inconueniens abdicauit, praecipiens quidem illis, ut separent se a talibus; dicens quoniam nec manducare sint digni, si non operari uoluerint. et abundantius illud pandens adicit: ills autem qui huiusmodi sunt, praecipimus et obsecramus per doro minum nostrum lesum Christum, ut cum modestia operantes suum panem manducent.

non absolute dicens, ‘ut operentur,’ sed adiecit cum modestta, quod erant adimentes, ut ne uitam alienam curiose agerent. uolebat enim, ut sine ulla curiositate illa operentur quae poterant si1s biipsis sufficere ad sustentationem. et quoniam illi qui huiusmodi erant et operari minime uolebant, seditiose quae non conueniebant illa perficiebant, occasione ea quia ceterorum liberalitas praestabat illis cum omni celeritate illa quae erant necessaria, quasi eiusdem fidei constitutis—quod et in prima epistola interpretan20 tes Signasse uisi sumus; adicit ad illos qui praebebant: uos autem, fratres, ne deficiatis bonum facientes.

hoc est, ‘uos exequimini proprium opus, et ne propter aliorum malitiam discedatis a bono opere; licet illi praui sint suo proposito, sed uobis merces similis erit ob uestrum propositum, cum quo 2s tribuitis.’ et iterum ad illos uertit suum sermonem: st quis uero non obaudit uerbo nostro per epistolam.

ut dicat, ‘uerba quae per epistolam loquimur;’ hoc est, per litteras [has]. hunc notate, et nolite commiscere et, ut erubescat.

1 et (bef. apert.) omr 5 examinant C* 5-6 abdicabit C* abdicans abdi-

cauitH 9 eiusmodiH 10 coOmodestiaC* 13. uitaaliena C*rdeu. a. C (corr.): txt H 14 curiose (for curiositate)H || operarentur C (corr.) 17 quae (for quia) C* r quod C (corr.) 20 adomH 24 proposituC* || quo

omr 25 etiterum... fratremomr 28 hasomC H

SECOND LETTER TO THE THESSALONIANS 521

the undisciplined. T’o point this out more openly he says: [63] 3:11 For we have heard that there are some walking among you in a disorderly way, doing no work but acting inquisitively. He says acting inquisitively inasmuch as those who have the use

of leisure are free to inquire about the life of other people. Paul forbade them to do this, as it was unfitting, and even ordered them to separate themselves from such people, saying that they were not even worthy of eating if they were unwilling to work. And to disclose this more fully, he adds: 3:12 And to those who are of this kind we order and beseech through

our Lord Fesus Christ, that working with modesty they may eat their own bread.

He does not say that they should work without qualification, but he added with modesty, which they had taken away. He added this so that they might not be inquisitive about someone else’s life;

for he wanted them without any inquisitiveness to do what work they could so as to have enough to support themselves. And since people like this were by no means willing even to work, they were bringing about what was unfitting in a way calculated to create discord. ‘This was occasioned by the fact that the generosity of the rest with all eagerness was supplying them with their needs, as people established in the same faith—something we have plainly pointed out in our interpretation of the first letter. Paul adds an instruction addressed to those who were supplying their needs: 3:13 But you, brothers, may you not grow weary in doing good.

[64] That is, “pursue your own work and do not abandon good work because of the wickedness of others. Even though those people are perverse in their own purpose, you will have an appropriate reward because of your purpose in supplying their needs.”’? Once more he turns his discourse to the undisciplined: 3:14a But if anyone does not obey our word through the letter,

Meaning “the words we are speaking by the letter,” that is, by this letter. 3:14b take note of him and do not associate with him, so that he may be ashamed. "7'Theodore’s comment is somewhat obscure. Perhaps he means that even though the idle will be punished, those who care for them will be rewarded. Good works may be done to the undeserving. In any case, they should continue to supply the needs of those who cannot or need not work.

522 AD THESSALONICENSES II hoc dicit, quod et in superioribus dixit, “excludite eum et a conloquio uestro.’ et docens eos cum modestia id facere et non odio: et non tamquam inimicum illum habeatis, sed admonete ut fratrem.

‘hoc (inquit) uolo facere uos, ut non in parte inimici eum ha5 beatis, sed ut modis omnibus increpatione, obsecratione, doctrina reducatis eum ad id quod honestum est.’ ipse autem Deus pacis det uobis pacem semper in omni modo. Dominus cum omnibus uobis. amen.

deinde orat tribui eis pacem a Deo, ita ut semper eam habeant, ro et ut modis omnibus semper illis adsit a Deo. salutatio mea manu Pauli. ‘salutationem’ uocauit subscriptionem; pro illo enim quod nos solemus ponere, ‘incolumem,’ ille semper ponit: gratia domini nostrt Tesu Christi. hanc ergo ‘salutationem’ uocat; nec enim uidetur rs aliquos in epistola sua salutasse. quod est signum in omni epistola; sic scribo. gratia domini nostri Tesu Christt cum omnibus uobis. amen.

‘hoc igitur quasi signaculo abutor in omni epistola, scribens il-

lud mea manu; quod et in hac epistola feci, ita ut nemo dubitet 20 meas esse litteras.” hoc autem uidetur hoc in loco adiecisse non absolute, sed quia illi qui de consummatione saeculi loquebantur et dicebant eam esse propinquam, persuadebant eis, quasi qui et ex epistola apostoli hoc idem significantes dicerent; quodque et ipse in superioribus significauit, scribens eis non suaderi illis qui 2; per epistolam apostoli haec se dicere promittebant. necessarie ergo hoc in loco significauit in quibus scripserat de his ad eos, quoniam eius est epistola hoc salutatione sufficiente ostendere, quod et hoc illi sit in consuetudine, et quod sua manu consuete subscribat; ut nihil contrarium recipiant illis quae hic scripta sunt ad eos, 30 $1a quolibet hisdem suadeatur.

10 assitH 16. sicscribit Hitascribor 18 utor (for abutor)r 19 manumyr 22 eisomH suadebant hoc! 23 idest (foridem)r 24 suadere illis C H persuaderi ab illisr 25 promittebatC* H || necessarior 27 hoc salutationem C ob salutationemz || sufficientemyr 2g _ illic (for illis) r 30 isdemC iisdem r: txt H_ || explicit secunda ad thesalonicenses. incipit argumentum ad timotheum (aft saud.) add H

SECOND LETTER TO THE THESSALONIANS 523

He 1s saying what he also said above (3:6), “shut him out even

from your conversation.” And to teach them to do this with restraint and not with hate: 3:15 And may you not hold him as an enemy but admonish him as a brother.

“This (he says) is what I want you to do, so that you may hold him not as taking the part of an enemy but so that in all ways, by reproof, by entreaty, by teaching, you may lead him back to what is honorable.” 3:16 And may the God of peace himself give you peace always in every way. Amen.

[65] Then he prays that peace be bestowed on them by God, so that they may always have it and that in all ways it may be theirs from God. 3:17a The greeting by my own hand, Paul’s.

He called the subscript a greeting. For instead of what we usually put down—“May God keep you unharmed”—he always puts down the grace of our Lord Fesus Christ. Thus, he calls this “the greeting,” though he does not appear to have greeted anyone in this letter. 3:17b-18 This is the mark in every letter; thus I write. The grace of our Lord Jesus Christ be with all of you. Amen. “Therefore, I use this as a seal in every letter, writing it with my own hand. And this is what I have done in this letter, so that no one

may doubt it is my letter.” And he seems to have added this here not without reason, but because those who were speaking about the consummation of the age and saying that it was near were trying to persuade them as though they said this by pointing to the same conviction in one of the apostle’s letters. Paul indicated this himself above (2:2), when he wrote them not to be persuaded by those who claimed they were saying these things because of a letter of the apostle’s. Therefore, in this place he necessarily pointed out in what he had written them about these matters, that this is his letter, since the “greeting” is enough [66] to prove it, because this is his custom and because he usually wrote the subscription in his own hand. He did this so that they might accept nothing that contradicted the letter here written to them, no matter who tried to persuade them.

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD TIMOTHEUM I ARGUMENTUM

SANCTUS apostolus Paulus beatum ‘Timotheum Ephesi reliquit, scilicet ut omnem peragrans Asiam uniuersas quae illo sunt ecclesias gubernaret. scribit igitur ad eum in prima epistola quam ad praesens interpretare adnitimur, in principio quidem epistolae 5 statim commonens eum, ut suos cautissime instruat non intendere illis qui legis custodiam christianis modo subintroducere uolunt; docet uero eum in subsequentibus, quae conueniat eum facere ecclesiarum dispensationem indeptum. unde et de omnibus illum instruit, docens eum qualem esse unumquemque conueniat 10 eorum qui quolibet modo in ecclesiastico ordine deputantur, uel ministerio fungere uidentur. quod et cautissime explicans instruxit eum de illis quae presbyterum agere, quae uel diaconum, quales etiam conueniat esse uiduas; et de ceteris similiter omnibus ea quae conueniebant instruens eum, perfectam in ipsa epistola doc1s trinam uisus est deprompsisse. memoratus uero est et quaedam de dogmate in media parte epistolae, de quibus uel maxime necessarium sibi doctrinam esse perspiciebat. nihil uero ex illis reliquit quae ad commune ornamentum pertinere poterant, si tamen quis scripta eius cum competenti cautela uel legere uel custodi20 re uoluerit. hanc igitur epistolam meo iudicio omnes cautissime episcopos ediscere conueniebat; sic enim diligenter instructi co-

1 effsiC 2 illicr 4 interpretari C (corr.)r 7 uerer 8 adeptum H 11 fungiC (corr.)r 11-12 instruitry 12 quae deceant presb. quacue diac. 7

13 conueniantC* 14 eumomr || perfectumC* 18 communemCH 19 quiH 20 eo(for meo) H

THEODORE OF MOPSUESTIA ON BLESSED PAUL'S FIRST LETTER TO TIMOTHY THE SETTING

[67] ‘The holy apostle Paul left blessed Timothy at Ephesus, evidently so that by traveling about all of Asia he might govern all the churches there. ‘Thus, he writes him the first letter, which we are presently striving to interpret. At once at the beginning of the letter he reminds Timothy to instruct his own people as carefully as possible not to pay attention to those who want now to introduce the keeping of the law to Christians. And in what follows Paul teaches Timothy what he ought to do now that he has entered upon the administration of the churches. For this reason he gives him complete instructions, teaching him what sort of character is suitable for each one of those who in whatever way [68] are appointed to ordination in the church or are seen to exercise ministry. Expanding his discussion as carefully as possible, he instructed him about what a presbyter should do or what a deacon, and also about what sort of women were suitable for the order of widows. And instructing him likewise about everything else that was necessary, he has plainly produced in the letter a complete body of teaching. And in the middle section of the letter he also mentioned certain points of doctrine, the teaching of which he recognized as especially necessary. And he omitted nothing that could pertain to the adornment of the community, if at any rate someone its willing either to read or to keep his writings with suitable carefulness. ‘Therefore, in my judgment it would be fitting for all bishops to study this letter thoroughly as carefully as possible. For diligently instructed in this way, they would be

526 AD TIMOTHEUM I gnoscere poterant ecclesias Domini Dei secundum ut decens est uel regere uel dispensare, beati Pauli legibus inseruientes. ea enim quae ad Timotheum tunc scripsit relinquens eum Ephesi, omnibus eum ecclesiis quae secundum Asiam esse uidebantur praepo5 nens, haec omni episcopo qui ecclesiam Dei creditus est gubernare aptari posse nemo dubitet. incipienda ergo est illa expositio quam per partes expedire nos conuenit, eo quod argumentum in hisce sufficienter a nobis expressum uidetur esse. Paulus apostolus Christi Iesu secundum imperium Dei saluatoris ro nostri, et Christi Iesu, spei nostrae: Timotheo carissimo filio in fide, gratia, misericordia, pax a Deo patre nostro et Christo Tesu domino nostro.

uidetur beatus Paulus in praescriptione praesentis epistolae contra suam consuetudinem adiecisse [ad] gratiam et pacem ‘mits sericordiam,’ ab affectu maiori quem erga T'imotheum habere uidebatur hanc uocis adiectionem abusus. consummans uero praescriptionem in his incipit sic: sicut rogaui te ut sustineres Ephest, cum trem in Macedoniam, ut denuntiares quibusdam non aliter docere neque intendere fabulis et ge20 nealogiis infinitis, quae quaestiones praestant magis quam dispensationem Det, quae est in fide.

ante omnia beati Pauli humilitas digna est demirationem, quoniam discipulo suo scribens non dixit: ‘sicut praecepi,’ aut “probaui,’ aut ‘dixi;’ sed simpliciter sicut rogaui, uel ‘“obsecratus sum.’ 2s sic sanctis illis studium erat uniuersos obsecratione ad opus pietatis inuitare, ita ut et alacritatem hisdem cum quadam animi oblectatione inponerent; eo quod obsecratio quidem etiam ualde desidiosos scit animare, praecepti uero pondus et illum qui alacritate tenetur pigrum saepe fecisse uidetur. intendendum est autem 30 et sensui dictorum. nec enim hoc uult dicere, sicut sensus qui in promptu est significare uidetur, quoniam rogauit eum ut sustineret Ephesi, ita ut praeciperet quibusdam ut ne aliter docerent; Tnec enim pro hoc solo reliquit od di& to mapayyédrew wdvov T-

4 uidebanturesser 4-5 proponensr 6 altariC*H || estergor 8 esseuideturr 11 gratiaeC gratiaeH 14 adomCHr || gratiamet pacem atque mis.r 15 ob affectum maiorem C ob affectum maiorer 16 hancu. adiectione fuisse abusumr 18 inom C* 22 demiratione C (corr.)r 24

sed dixit simpl.r 26 isdemHiisdemr 32 utomr 33 Coisl. 204, f. 188 a [Cr. vii. 5, Fr. 149] Oe6d8wpoc. KAAOS SE Prot? od Sta, %.7.A.

FIRST LETTER TO TIMOTHY 527 able to know how either to rule or to administer the churches of the Lord God as is right, by devoting themselves to Paul’s laws. For what Paul wrote to Timothy when he left him at Ephesus and put him in charge of all the churches in Asia are rules no one may doubt can be applied to every bishop entrusted with the governance of the churches of God. So, the interpretation we must work out in detail can begin, since we have sufficiently described the setting by these points. 1:1-2 Paul, an apostle of Chnist Jesus by the command of God our Savior and of Christ Fesus, our hope. To Timothy, dearly beloved son in faith: grace, mercy, peace from God our’ Father and Christ Fesus our Lord.

In the salutation of the present letter blessed Paul, contrary to his custom, plainly has added mercy to grace and peace. It is out of the great affection he seems to have had for ‘Timothy [69] that he employed the addition of this word. And finishing the salutation with these words, he begins as follows: 1:3-4 As I have asked you that you might stay at Ephesus, when I go to Macedonia, so that you may give orders to certain people not to teach false doctrine” or to pay attention to myths and boundless genealogies, which furnish speculations more than the dispensation of God, which ts in faith.

Above all blessed Paul’s humility is worth admiring, since in writing to his disciple he did not say “as I have commanded” or “T have approved” or “I have said,” but simply as I have asked or “as I have entreated.” In this way those saints were zealous to summon all people to the work of true religion by entreaty, so that they might produce eagerness in them together with a certain delight of the mind. ‘This is because an entreaty surely can animate even those who are quite indolent, while the weight of acommand seems often to have made sluggish even the person grasped by eagerness. Attention must also be paid to the meaning of the words. For he does not want to say just what the obvious meaning seems to suggest—that Paul has asked Timothy to stay at Ephesus to command certain people not to teach false doctrine. {For he left him there not just He left him in Ephesus not only *Chrysostom and Theodoret also add “our” before “Father.” Literally, “to teach another way” (aliter docere), translating étepodidacxaAgty.

528 AD TIMOTHEUM I eum illic, sed ut omnia pro illa_ atv uh etepodidaoxarety xatéAuev faceret sollicitudine quam erga abtov év “Egtaw, aAAm xal mTaecclesias Dei expendere fuerat ong émuuerctoOan tio ExxAnornoti-

ordinatus. de quibus etiam om- xg xataotkoews, Tepl Ao adTa s nibus scripsisse uidetur ad eum xatl yeyedonxev. in epistola.* sunt autem sensus duo complexi sibi inuicem, primo sensu secundum exclamationem inperfecte expresso, ut tali ratione etiam

/ unum esse quod dictum est uideretur. uult enim dicere: ‘sicut te ro rogaui, Macedoniae proficiscens, ut sustineres Ephesi, diligentiam illis adhibens qui illo sunt; quod et facito, commissum tibi opus expediens, et omnia sollicite implens quae ad communem pertinent correctionem.’ hoc igitur est, quod uult significare per illud quod dixit: sicut rogaut te ut sustineres Ephesi, cum irem in Macedo-

15 niam; quod et inperfecte dictum esse adstruxi, beato Paulo consuete nullum loquelae studium adhibente, illud autem quod sib1 uidebatur pro sua uirtute ut poterat explicante. nam nec disciplinam dicendi studuerat, sed nec pro hoc studium adcommodare conueniens sibi esse existimabat. deinde adicit: ut denuntiares 20 guibusdam et reliqua; hoc dicens quod uel maxime ante omnia eum procurare uolebat. quid ergo illud est? ‘uolo te (inquit) ante omnia ut dehorteris illos qui in ecclesia alia cupiunt docere praeterquam pietatis postulat ratio.’ jeuidens est enim quod dixit, dyAov 8& bt 16 iva nagayyeidnc 2s ut denunties quibusdam; de suis tioly TEpt THY Oixelwy AéyeL’ Od YK

enim id dicit et non de alie- 8) totc dAdotoloig mapayyeAAeLv nis. nec enim exteris denuntia- ydbvato, tobvavttov yao xat TOAAe

8 inperfectoH 11 illicr || faciter 15-16 consuetaer 16 illud (for nullum)CinillumHyr || adhibentemr 17 explicareH 19 adiecitr 20 autem (fereum) Cr 24 Coisl. 204, l. c.

FIRST LETTER TO TIMOTHY 529 for this, [7o] but so that he to give orders to certain people might do everything in accord not to teach false doctrine but with that great care he had _ also to take care of the entire ecbeen appointed to furnish to the clesiastical administration, conchurches of God. It is about all cerning which he has also writ-

these things that Paul plainly ten to him. wrote him the letter.*

So there are two meanings intertwined with one another, with the first meaning incompletely expressed by an exclamation

so that for such a reason there seems to be only one meaning mentioned.+ For he wants to say, “just as I asked you, when I was setting out for Macedonia, to stay at Ephesus to apply diligent

care to those who are there; do this by accomplishing the work entrusted to you and by fulfilling with great care everything that pertains to setting things right in the community.” This, then, 1s what he wants to indicate by having said as I have asked you that you might stay at Ephesus, when I go to Macedonia. | have added that this is said incompletely, since blessed Paul usually pays no attention to grammar but expounds the idea that appears to him according to his own power, so far as he could. For he had not studied the discipline of rhetoric, nor did he think it suitable to devote himself to this study. It is then that he adds so that you may give orders to certain people and the rest. He says this because

he wanted Timothy to pay special attention to this responsibility above all. What, then, is it? “I want you (he says) above all to dissuade those who want to teach in the church things different from what the account of true religion [71] demands.”

TFor it is clear that he ma- And it is clear that he says so kes his statement, so that you that you may give orders to peomay give orders to certain peo- ple, about his own people, for ple, about his own people and they were not able to instruct 3Swete points out (2:70) that the catenist has apparently “cropt” the text.

4Swete (2:70) suggests that the first meaning is incompletely expressed “after the manner of an exclamation” by Paul’s request that Timothy remain at Ephesus in 1:3. But could “by an exclamation” (secundum exclamationem) mean “in the declarative part of the sentence” and not in the purpose clause? Only one purpose is fully expressed (forbidding the false teaching), but staying at Ephesus can include all the instructions Paul gives Timothy about church order.

5 Praeterquam pietatis postulat ratio. This reflects 1:3, “not to teach false doctrine.”

530 AD TIMOTHEUM I re erat Timothei, tunc uel ma- xaxd& bméuevov map” Exetvwv. Aéxime magistris pietatis non so- yer d5& meptl tOv &x meprtouye,

lum increpare contrarlis mini- ot moAbv rée tod véuovu d%me usurpantibus, sed e contra- @ev zorobuevor Adyov, tTovS amd s rio plurima ab illis mala susti- é0v@v émeyetoovv diddoxew evav-

nentibus. dicit autem non de- tia tod yorotiavixod déyucrTos. bere aliter docere, de illis dicens

qui ex circumcisione crediderant, qui et multa quasi pro lero geloquentes eos qui ex gentibus erant docere adnitebantur contra christiani dogmatis ritum.* nam et in omnibus epistolis propemodo beatum quis inueniet Paulum de illis plurima scribentem, eo quod et multi tunc erant, qui

15 huiusmodi proponebant doctrinam; quod et melius cognoscere quis poterit, si interpretationem nostram, quam propemodum per omnes epistolas explicasse uidemur, decurrere uoluerit, in quibus ostendimus beatum Paulum multa de his fuisse locutum. fnam quod dixit: non inten- Agyer Tolvuv’ “meow sv TAEKY20 dere fabulis et genealogits infini- yehe, Tmeonyouuévacg dé totic amd

tis, in commune quidem deom- év@v, uh mpeoaéyew toig wvnibus dixit, maxime his qui ex Qotg totic br’ éxetvwyv Acyousvouc gentibus sunt; qui intendentes xal tatc yevexdoytats.’ moAAhy yao illis quae a Iudaeis dicebantur, émorobvto thy orovdhy tod Serxvd-

23 saepe in dogmate pietatis no- va. tov Xorotov obx a&xorovOwe ceri uidebantur. quod et Ga- tatc émayyeAtarc 2 "ABoadu nat latae perpessi fuisse inueniun- Acid yeyovéta, xat du& todTo éntur, qui cum obseruantia cete- cyetopouv xal ta yévyn TH TraAaLE rorum quae in lege fuerant de- diyyetobar d7x0ev. ag’ av Sh roA-

5 maleC Ar: txt g(conj. Jacobi) 19 Coisl. 204,/.c. 22 max. his de illis C* H max. autem de illis C (corr.) max. de illis r: see note 23 intendentibus 7

25-26 nocere C Hr: txt conj. Jacobi 28 observantiam C r

FIRST LETTER TO TIMOTHY 531 not about strangers. For it was. strangers. not ‘limothy’s job to give notice to outsiders, since at that time especially, the teachers of true religion by no means claimed the right to reprove their rivals, but on the contrary en- Indeed, on the contrary, they dured a good many evils from even endured many evils from them. And he says they ought them. not to teach false doctrine in refe-

rence to those from the circum- And he is speaking about those cision who had believed, since from the circumcision, who by

by speaking much as though speaking much at that time on for the law, they were striving behalf of the law were trying to teach the Gentile Christians to teach the Gentile Christians what contradicted the establi- things that contradicted Chrished teaching of Christian doc-_ stian doctrine. trine.* Indeed, 1n almost all his letters one will find Paul writing a good deal about those people, because there were many of them at that time who were setting forth teaching like this. Someone could find this out better if he were willing to track down our interpretation, which we have plainly expounded throughout almost all the letters and where we have demonstrated that blessed Paul spoke a great deal about these matters.

tNow he made his statement Therefore, he says, “give orders nor to pay attention to myths to all, but especially to the Genand boundless genealogies to allin tile Christians, not to pay attencommon but especially to Gen- tion to the myths they tell and the tile Christians, [72] who by pay- genealogies.”®

ing attention to what the Jews were saying often were plainly harmed regarding the doctrine of true religion. The Galatians were found to have experienced this, since together with the observance of other commandments defined in the law, they °Swete has reconstructed the beginning of this passage from the catenae.

532 AD TIMOTHEUM I finita, etiam nec a circumcisio- Aovdc t&yv and éOvOv nemrotevxdne se cohibuerunt. genealogiis twv mapetk&pattov, oddév THY TH-

uero eos intendere minime co- Andy axerBG> emortauévov. xanuenire edixit, eo quod Judaei Adi¢ 88 abrac xal “kmepkvtouc’ éxcs tuncmultamexpendebant solli- Agoev, aco th&v ext ta toradta éxcitudinem ut ostenderent Chri- gepouévwv duvayévyv tHde xd&xelstum non promissorum sequen- o¢ mepicyeoOat TH Ady Sep év tia ex Abraham et Dauid de- tai yevexdroytate yivecOar dvayxn, scendisse, et propter hoc ad- viv uév tovtov Acyévtwy 1d yévoc, 10 nitebantur etiam progenies ue- adOt¢ dé tO Etépov, xal m&Aw card teres memorari, dicentes que- ‘tovtov psbotayévwv cic Erepov. madmodum ille ortus est ex illo, quaemadmodum uero tlle ab illo natus est; ex quibus etiam 1s multos conturbari eueniebat ex

illis uel maxime qui ex gentibus crediderant, qui nihil cautissime ex antiquis libris scire potuerant ‘his ergo praecipito 20 (ait), ut genealogiis non intendant.’ quas bene et ‘infinitas’ esse edixit, eo quod illi qui talia explicant poterant modo hic modo illic suum uertere sermo25 nem, et nunc quidem huius dicere progeniem, nunc uero al-

terius, et iterum ab isto transire ad alterum, quod in genealogiis fieri solet necessarie,*

30 quando quis progeniem ex multis descendentem uoluerit interpretari; ‘infinitas’ nominans eo quod nullum finem habeant, sed nec deficere possint occasiones uerborum in talibus uel maxime quaestionibus, quas etiam occasiones narrationum et

4 dixitr 12 natus (forortus)H 19 poterantr || praecipio H 22 dixity 27-28 transisser 29 necessarior 31 habentr

FIRST LETTER TO TIMOTHY 533 even failed to keep themselves apart from circumcision. And

he declared that it was by no means right for them to pay attention to genealogies because the Jews were at that time spen-_ For they were taking great pains ding much care to demonstrate to show that Christ descended

that Christ himself traced his from Abraham and David, not descent from Abraham and Da- according to the promises, and vid, not by the sequence of pro- for this reason they were trying mises; and for this reason they also to explain the ancient genewere striving to call to mind the rations. old lineages, saying how Christ

was descended from that one and how he was born from that

other one. Because of this it Because of this they were dialso happened that many people sturbing many of the Gentile were disturbed, especially the believers, since they knew noGentile believers who had been thing of the ancients accurately. able to find out nothing with great accuracy from the ancient books. “Therefore, (he says) let him instruct them to pay no at-

tention to genealogies.” And he And he rightly called the gerightly declared that the genea- nealogies boundless, since those logies were boundless, because who were setting forth such those who were expounding things were able to turn them-

such things were able to turn selves here and there in their their argument now one way, argument—which necessarily now another, now [73] speaking happens in genealogies—now

of one person’s lineage, now speaking of the family of this of another’s, and again passing one, and then that of another, over to another’s—which is ne- and again turning from this one cessarily what usually happens to another. in genealogies, *

when someone wants to explain a lineage that comes down from many people. He names them boundless because they have no end, nor could there be lacking occasions for words, especially in such speculations, which are also occasions for discussions.

534 AD TIMOTHEUM I j‘fabulas’ esse dixit, eo quod ‘wiOoud’ dé adtods a@véuacev Os UT nec aliquid habeant in se neces- &yovtag avaynatav dunynouy.

sarium, sed solam narrationem contineant* 5 uanam quandam et fabulosam, quoniam ‘ille illum ex illa genuit.’ et interpretans quid ‘infinitum’ esse dicit, optime adiecit: quae quaestiones praestant magis quam dispensationem Det 1n fide.

{‘talium (inquit) narratio, etsol- 7 yap mept tatta oyoAn xal Cnlicitudo quae de talibus est, tots odx && yv@vat tod Deod tH 10 Quaestiones quidem copiosas oixovouiav, xa’ Hv thy nueteoay quasdam et infinitas praestare dia Xorotod ctoyaouto cwtyptav’ uidetur; prohibet uero diuinam 7 pmeAdAov moooeyet Eder eta Thocognoscere dispensationem, se- Tews, amd TOY TOaYLATwWY ExovTAS

cundum quam Deus nostram tio dAnPetac thy amdderEvv.

rs salutem per Christum operari dignatus est, cui uel maxime cum omni fide intendere conue-

nit illos qui audiunt, qui et ipsis rebus ueritatis habere pos20 sunt probationem.* quorum doctrina minime praetermissa, successiones non conuenit discutere generum.” nam quia tunc mala erant de hisce uerba, liquido id probatur ex Matthaei et Lucae euangelistarum narratione. utrique etenim explicauerunt quemadmodum Christi genera2, tio ex antiquo descendit, non tamen per illam ipsam generationem a Dauid utrique uenerunt; sed Matthaeus ad aliam genealogiam ex Dauid descendisse uidetur, Lucas uero ad aliam coactus est uenire narrationem, ab illis quaestionibus quae tunc uel maxime moue-

ri uidebantur. quod etiam cautissime quis scire poterit interpre30 tationem nostram decurrens, quam de euangellis expressisse uiSi sumus. et dicens illa quae conueniebant praecipere eis, et a quibus se cohibere deberent, dicit compendiose quae emendare eum [in] fidelibus uidebatur, ita ut diligentiam eorum adhiberet: fints (inquit) praecepti est caritas, ex mundo corde et conscientia 35 bona et fide non ficta.

8 Coisl. 204,/.c. 12 prohibentr 22 uerbisr 24 utr. expl.enimr 25 per illa ipsa generatione CH pro&c.r 26 adD.utiquer 32 emendare eum fid. uidebat C H em. cum fid. uid. r: txt conj. Jacobi

FIRST LETTER TO TIMOTHY 535 TAnd he said that they were my- And he named them myths, ths, because they have nothing since they do not have a cogent compelling in themselves but narrative. contain only a narrative*

that is somehow vain and legendary, on the grounds that “he begat him from her.” And to explain what boundless means, he quite effectively added, which furnish speculations more than the dispensation of God in faith.

“A narrative of such things For study and speculation about (he says)—and great care about these things such things—plainly furnishes certain speculations that are, indeed, countless and boundless. But it prevents knowing does not permit knowledge of

about the divine dispensa- God’s dispensation, by which tion by which God saw fit to he worked out our salvation thwork out our salvation through rough Christ. Attention must Christ. Attention must be paid be paid all the more with faith to to this, especially with entire it by those who have proof of the faith, by those who hear, who truth from the facts. also are able to have proof of the

truth by the facts themselves.*

When teaching these things is by no means disregarded, it is unnecessary to waste time on the successions of generations.” For the fact that talk about these matters was harmful is proved with

utter clarity by the narratives of the Evangelists Matthew and Luke. For both of them have explained how Christ’s generation comes down from ancient time. [74] Nevertheless, the two of them did not trace his descent from David through the same generations. Rather, Matthew plainly has traced his descent from David by one genealogy, while Luke was compelled to resort to another narration by those speculations that in his time seemed to be in circulation. As well, someone can find out about this more accurately by turning to our interpretation that we are seen to have published on the Gospels. And, speaking of what was fitting to advise them and from what they ought to hold themselves back, Paul says succinctly what seemed necessary to set right among the faithful in order to introduce his diligent care for them: 1:5 The aim (he says) of instruction is love from a pure heart and a good conscience and faith unfeigned,

536 AD TIMOTHEUM I ‘praecipere autem te uel maxime cupio illis, quod et finis est nostrae doctrinae, ut discedant ab omni quaestione uana, non intendant uero illis qui fabulosa quaedam narrare cupiunt; saluam uero atque integram caritatem erga communem Dominum custodiant,

s mundocorde et perfecta conscientia.’ et ostendens quanta nociuitas adnascitur illis qui non ita erga dogma pietatis consistunt, adicit: a quibus quidam excidentes conuerst sunt in uaniloquium, uolentes esse legis doctores, non intellegentes neque quae dicunt, neque de quibus

10 adfirmant. ‘horum (inquit) diligentiam quidam sic facientes a pietate quidem exteri sunt facti, erga uaniloquium uero uacantes confingunt se illa quae legis sunt docere; qui etiam quae a se dicuntur minime intellegunt.’ et quia non uerisimile esse uidebatur, ut non intelle15 gerent ipsi de quibus dicunt, optime adicit: neque de quibus adfirmant. nam qui minime sciunt pro quibus loqui eos conueniat, hi propria uidentur ignorare. et ut ne uideretur legem incusare, adicit: scumus quoniam bona est lex, st qui eam legitime utatur.

20 ‘haec autem adsero non legem incusans, sed insipientiam illorum arguens, qui nesciunt eam abutl; si uero quis eam abusus fuerit sicut conuenit, ualde et laude dignissimam et uenerabilem legem esse recipio.’ et ut ne uideatur conuersationem legis iterum subintroducere quasi usu aliquo, adicit: 25 sciens hoc quoniam tusto lex non est inposita, iniquis autem et insubditis, impiis et peccatoribus, sceleratis, contaminatis, patricidits et matricidits, homicidis, fornicatoribus, masculorum concubitoribus, plagiarius, mendacibus, periuris.

‘illud autem scio, quoniam autem lex actuum inconuenientium

30 abdicationem continet; posita est enim, ut prohibeat omnes iniquitates. ergo illis qui peccant necessaria est legis definitio, docet enim eos minime illa facere; qui autem semel sunt iustificati et ab omni peccato superiores effecti, superflua est illis lex, qui uel maxime legis possident directionem. hoc autem est apud nos, qui ex8 aberrantes (forexc.) Cr 12 ext. f.s.7 14 quoniam (for quia)r || non

omr 16 conueniant C H (corr. 19 siquiseaC rhisquieam H 21 ea utir || abususeam Cususear 25 uero(forautem) H 27 _ parricidis (for homic.) H 28 periuriisC 29 autemomr 31 ergaillosr 34 peccamus (for expect.) CH r

FIRST LETTER TO TIMOTHY 537 “And I especially want you to instruct them that the aim of our teaching 1s that they should depart from every vain speculation and should pay no attention to those who want to narrate certain

legendary stories, but that they should, as well, keep love for their common Lord unimpaired with a pure heart and a perfect conscience.” And showing [75] how much harm arises for those who do not so stand fast in the doctrine of true religion, he adds: 1:6~7 from which some people, falling away, have turned to vain speech, wishing to be teachers of the law, not understanding either what they are saying or about what they are making affirmations. “Some people (he says) by taking diligent care for these things, have in fact become outsiders to true religion, and by being free for vain speech they imagine they are teaching what belongs to the law. They by no means even understand what they are saying.” And because it did not seem plausible that they would not themselves understand what they were saying, quite effectively he adds, or about what they are making affirmations. For those who by no means know what they ought to speak about are plainly ignorant of their own words. And so that he may not seem to find fault with the law, he adds: 1:8 We know that the law is good if one uses tt lawfully,

“And I am making these assertions not to find fault with the law but to condemn the folly of those who do not know how to use it. But if anyone were to use it as he ought, I strongly admit that the law is both worthy of the highest praise and venerable.” And so that he might not seem to be introducing once more the law’s way of life as though for some use, he adds: 1:9-10a knowing this, that the law 1s not put down for the just person but for the wicked and [76] insubordinate, for the ungodly

and sinners, for the accursed, for the profane, for patricides and matricides, for murderers, for fornicators, for those who lie with men, for kidnappers, for liars, for perjurers,

“And I know that the law includes the condemnation of unfitting acts, for it has been put down to prohibit every kind of wickedness. Therefore, the ruling of the law is necessary for those who sin, for it teaches them by no means to do those things. But once they have been justified and made superior to all sin, the law is useless for those who in a special way possess the guidance of the law. This 1s how it is with us, who await the resurrection and

538 AD TIMOTHEUM I pectamus resurrectionem et incorruptionem, cum qua et in inuertibilitate perpetua persistemus, peccare minime ultra ualentes, et propter hoc legem non indigemus. itaque nobis qui credidimus et per formam baptismatis in illis iam extitimus, superflua est legis s definitio; qui ultra a peccatis nos abstinere non ex lege instruimur, sed docemur imitari illas res in quarum formam 1am nunc consistimus.’ et euidentius post enumerationem peccatorum adicit: et si quid aliud sanae doctrinae aduersatur, secundum euangelium gloriae beatt Det, quod creditum est miht.

10 ut dicat quoniam ‘omnia quae praua sunt, contraria sunt nostrae doctrinae, quam consequenter euangelio gloriae facimus.’ ‘gloriam’ quidem dicens, illam dicit quae in futuro saeculo post resurrectionem aderit hominibus, quasi qui et in meliorem transituri sunt statum; seminatur enim (ait) 1m corruptione, surgit in in1s corruptionem,; seminatur in infirmitate, surgit in uirtute; seminatur in ignobilitate, surgit in gloria. euangelium uero gloriae uocat illam praedicationem quae de euangelio est, quod et consequenter “creditum sibi’ esse edixit, ut doceret omnes homines debere expectare illa per eam fidem, quae in Christo est. gloriam uero beati Det 20 dixit, ut dicat ‘quae ab illo nobis tribuitur.’ jiure ‘beatum’ Deum hoc in lo-_ eixétwe 88 ‘uaxdprov’ adtov Evtatco uocat, eo quod idem in na- Oa xadret, ag &v adtOD Lev TO LaOtura beatitudinem habeat prop- xd&prov Zyovtog ev TH pucer Sid tHe ter suam inuertibilitatem, nobis &tpemtétytoc, nuty de yaputs TOUTO

2 uero gratis id tribuat.* TEOLTTOLOUVTOS. haec ergo praedicatio est de futuris quae expectare omnes docemus, consequentem ei facientes doctrinam; praeparamus enim

omnes illam uitam in praesenti saeculo imitari, prout potest cauentes a peccato, eo quod licet eis credentibus per baptismatis 30 formam consortes illorum fieri bonorum. talibus uero extantibus superflua est illis lex, unum quidem, quia rebus ipsis frui illa expectant in quibus existentes non habent necessariam legis defini-

1 inomC*r 2 ultramin.r 3 leger 5 nosapeccatisH || instruimusC 6 quorumr 7 adiecitr' 12 illumC* 14 surgetHr 14-15

incorruptioner 15 surgetHr 16 surgetHy || gloriaeomr 18 dixitH r 19 illam(forillapeream)H || gl. autemdixitb. D.Cr 21 Coisl. 204, f. 189 b[Cr. vii. 9, Fr. 150] Oed3woo0c. etxdtac, x.7.A. 26 quae(forest)Hr ||

quam et (for quae) H quam (omet)r 26-27 docemurCr 27 doctr. fac. 7

28 potestisC 29 peccatisr || per baptismateH 30 consortesomC H: ixtry 32 diffinitionem r

FIRST LETTER TO TIMOTHY 539 the incorruption with which we shall also continue to stand in perpetual changelessness. We shall by no means any longer have the power to sin, and for this reason shall have no need of the law. And so for us who have believed and by the type of baptism have already come to exist in those things, the ruling of the law is

useless. We are no longer instructed by the law to abstain from sins, but we are taught to imitate those things in whose type we already now stand fast.” And after the list of sins he more clearly

adds: | 1:10ob-11 and if anything else is opposed to sound teaching, according to the gospel of the glory of the blessed God, which has been entrusted to me.

He means that “everything perverse is contradictory of our teaching, which we compose by following the gospel.” When he says glory, he means that glory that in the age to come after [77] the resurrection will be present to people, inasmuch as they will be transformed to a better condition. For he says (1 Cor 15:4243): it 1s sown in corruption, it rises in incorruption; it 1s sown in weakness, it rises in power, it 1s sown in dishonor, it rises in glory. And

he calls the preaching based on the gospel the gospel of the glory,

which he consequently declares “has been entrusted to him,” in order to teach all people that they ought to await those things by faith in Christ. And he said the glory of the blessed God to mean “the glory he bestows on us.” THe rightly calls God blessed in Herightly calls him blessed here, this place because he freely be- since he has blessedness by na-

stows on us the same blessed- ture through changelessness ness he has by nature because of and procures it for us by grace. his own changelessness.* Therefore, this preaching is about the things to come that we teach everyone to await by composing our teaching in accordance with

it. For we make everyone ready to imitate that life in the present age, by guarding against sin as far as possible, because it is permitted for those who believe to become participants through the type of baptism in those good things. And when they are like this, the law is useless for them, for one thing because by existing in the very things they expect to enjoy [78] they have no need of the law’s ruling, and for another since faith that comes from those

540 AD TIMOTHEUM I tionem; alterum uero quoniam omnem omnis legitimae doctrinae formam praecellere uidetur illa fides quae de illis est, et ad omnem uirtutum cautelam eos perducere potest.

deinde quasi ex dictorum sequentia uertitur, ut gratias agat 5 Deo, quoniam commissum est sibi euangelium, cum non esset dignus. abutitur uero illa quae erga se erant, referens ad ostensionem dictorum, simulque demonstrans quoniam misericordia uniuersos Christus saluauit, in futuris illos constituens bonis, in quibus et persistentes inuertibiles ultra sine peccato; ita ut et suro perflua illis necessario lex esse uideatur. quod ex ipsis magis ostenditur uerbis; dicens enim secundum euangelium gloriae beati Dei, quod creditum est miht, adicit: et gratias ago et qui me confortauit in Christo [esu Domino nostro, quoniam fidelem me existimauit, ponens in ministertum, qui primum rs evam blasphemus et persecutor et contumeliosus.

‘gratias (inquit) multas refero pro his Christo, qui in tali me opere confortauit, ita ut uniuerso orbi euangelium praedicarem (nec autem erat possibile hoc posse, si non eius cooperatione dignus fuissem effectus); et quoniam sua reuelatione ad pietatem me 20 tradens, [in] ministerium alifor]um saluti ponere est dignatus, dignum me existimans ad hoc, equidem cum studio tenerer persequendi et blasphemandi et contumeliis afficiendi eos qui in illum credebant.’ et exaggerans illud adicit: sed misericordiam consecutus sum, quoniam |ignorans| fect in in-

2, credulitate; superabundautt autem gratia Domini nostri cum fide et caritate, quae est in Chnisto Iesu. ‘sed talis quidem eram ego; misericordiam uero adsecutus, dignus habitus sum magnorum, Deo scilicet peccata quidem mea ignorantiae meae deputante, bonitate uero sua in fidem et carita30 tem recipiente.’ et postquam de se gratias [agens] ad demonstrationem praedictorum, sicut dixi, illa quae de se fuerunt uisus est 1 omniCHr 2 et (bef. illa) add (bef. ad) omC Hr 4. uertititur (sic)

C* 6 utituru. illisr 7 misericordiaomr to necessariaCr_ (|| et

(for ex) r 13 in (bef. Chr. I.) omr 17 orbe C* 18 nec erat autem 7 19 suamreuelationem CH 20 tradens min. aliums. p. C H. tradens min. aliuds. imponerer 21 existimasr || quamuis adhuc (for ad hoc, equidem

cum)r 22 efficiendiC 23. ait (for adicit)r 24 ignoransomC H= 24-

25 incredulitatemC 27 ueroomH 28 DeiH 29 deputantiCH |

bonitate u. suam C bonitatemu. s. H bonitateu. suaer || in fide et caritate 7

31 dixitCr

FIRST LETTER TO TIMOTHY 541 things plainly excels every kind of every legal teaching and has the power to lead them to an entire carefulness about virtues.

Then, it is as though he turns aside from the logical order of what he is saying to give God thanks that the gospel has been entrusted to him, although he is not worthy. Indeed, he makes use of what had happened to him, referring it to what he has said and at the same time showing that Christ has saved everyone by his mercy, establishing them in the good things to come in which they will also persist unchangeable from then on without sin, so that the law may necessarily be seen useless for them. ‘This 1s all the more shown by his very words, for when he says according to the gospel of the glory of the blessed God, which has been entrusted to me, he adds: 1:12-13a And I give thanks to the one who has strengthened me in Christ Fesus our Lord, since he has considered me faithful, appointing

me for ministry, who was at first a slanderer and persecutor and insolent.

“T render (he says) Christ much thanks for these things. He has strengthened me for such a work, so that I might preach the gospel to the whole world, and this could not have been possible had I not been made worthy of his cooperation. And since he handed me over to true religion by revealing himself, he saw fit to appoint me to a ministry for the salvation of others, thinking me worthy of this,’ although for my part [79] I was possessed with zeal for persecuting and slandering and afflicting with insults those who believed in him.” And to amplify this he adds: 1:13b-14 But I received mercy, since I acted ignorantly 1n unbelief.

And the grace of our Lord with faith and love that 1s in Chnist Fesus has superabounded.

“But this is what I was like. Yet I attained mercy and was held worthy of great things, since God obviously assigned my sins to my ignorance and by his own kindness received me into faith and love.” And after giving thanks about himself in reference to his previous remark (1:11), as I have said, he plainly referred to his

7Following Swete’s suggested reconstruction (2:78).

542 AD TIMOTHEUM I retulisse, adiciens: fidele uerbum et omni acceptione dignum, quoniam Chnistus Tesus uentt in mundum peccatores saluos facere; quorum primus sum ego.

‘uerum est ergo, quoniam Christus pro peccatorum uenit salu5 te, sicut ex me est id perspicere.’ fidele autem uerbum dicens, uerum dicit uerbum; acceptione uerum dignum ideo dixit, eo quod omnis quicumque fuerit ille recipiet, credens quia Deus homines misericordia saluat, cum sint peccatores propter suam infirmitatem. acceptabilis uero est omnibus bonitas maxime Dei, quae ual1o deest magna et multo copiosior erga nos effecta; omnis autem quicumque ille delectatur in hisce sermonibus, cum sit ipse homo, et bona de hominibus audire cupiat. et latius hoc idem dicens adicit: sed propter hoc misericordiam consecutus sum, ut in me primum ostendat Christus Iesus omnem patientiam ad informationem eorum 15 Quit sunt crediturt illi in uttam aeternam. ‘ideo me ministrum uocationis gentium de talibus elegit, ut ex me manifestum omnibus faciat, quoniam clementia Dei et bonitate omnes qui credunt in eum saluabuntur, aeternam potituri ultam. si autem doctrinae minister talis sumptus est, quales erunt 20 illi, qui per eum ad pietatem uocantur?’ et quasi qui ostenderit per haec, quoniam uera ratione misericordia tunc omnes saluabantur, quando a peccato exter facti legem ultra minime indigere uidebuntur; ut ex hoc confirmet illud, quod propositum sibi fuerat, quoniam non conuenit per legem litigare, credentes uero in Chri2, stum expectare futura et secundum illa pro uirium suarum possibilitate in praesenti saeculo suam regere uitam, ita ut nec sit illis ad praesens adeo necessaria lex, si tamen ad futura respicientes uirtutis uoluerint curam habere; gratiarum actione suum conclusit sermonem, eo quod et magna adesse nobis bona ostendit. quapropter

30 et dicit: regi autem saeculorum incorrupto, inuisibili solt Deo, honor et gloria in saecula saeculorum. amen. hoc est:

1 ait (aftadiciens)addr 2 quia(forquoniam)Hr 3 inhuncmund.r_ || egosumr 6. dicitur (for dicit) C H diceturr 8 sinit(forsint)r 11 wliCH y 13 consecutus sum (aft. hoc)addr 18 petiturir 19 miser (for minister)

H* 20 uocaturC* || ostenditr 22 leger 24 credente C credenti H yr 26 uitamregerer 27-28 uirt. habere curam uol.7 31 immortali (for incorrupto) 7

FIRST LETTER TO TIMOTHY 543 previous life, adding:

1:15 Faithful 1s the word and worthy of all acceptation, that Christ Fesus came into the world to save sinners, of whom I am the first.

“Therefore, it is true that Christ came for the salvation of sinners, just as 1t is possible to discern this in my case.” And when

he says faithful word, he means true word. And he surely said worthy of acceptation because everyone, whoever he may be, will receive it if he believes that God [80] saves people by mercy, since they are sinners because of their weakness. And God’s kindness is especially acceptable to all because it has forcefully been made great and much more ample toward us. And everyone, whoever he 1s, delights in these words, since he 1s himself a human being and wants to hear good things about humans. And saying the same thing at greater length, he adds: 1:16 But because of this I received mercy so that in me as the first Christ Fesus might show all patience for the formation of those who are going to believe in him for eternal life.

“For this reason he chose me as a minister of such things for the calling of the Gentiles, so that he might from me make manifest to all that by the clemency and kindness of God all who believe in him will be saved, destined to acquire eternal life. And if such

a person has been taken as a minister of teaching, what kind of people will those be who are called by him to true religion?” And inasmuch as he showed by these things that with true reason all will be saved at that time by mercy, they will be seen by no means to have any further need of the law once they have been made strangers to sin. This is so that he might confirm the point he had set forth, since it is not fitting to argue for the law, but by believing

in Christ to await the things to come and by them in accordance with the possibilities of their own strengths to live their life in the present age, so that the law for this reason would be unnecessary for them in the present, if at any rate by looking to the things to come they were willing to take care for virtue. He finished his discourse with a thanksgiving, because he has shown that great good things are present to us. For this reason he also says: [81] 1:17 And to the King of the ages, incorruptible, invisible, the only God, honor and glory to the ages of ages. Amen.

That is,

544. AD TIMOTHEUM I T‘pro omnibus bonis illum lau- ‘sro andvtwyv éxetvov buvetcba dari iustum est a nobis, qui Stxatov mao’ nudy, tov TocovTtTwy tantorum nobis bonorum auc- Yytly altov yeyovota ayabay.” xat tor extitisse uidetur.’ tamen et ‘“Baorréa’ uév “tOv alovev’ éxcAes hymnis nullum nomen absolu- cev tov Oedv, did TO THY WeAAOV-

te posuit, sed ‘regem’ quidem ‘tov atededtytov. “kpOaptov’ de, ‘saeculorum’ uocauit Deum, dia thy meocdoxwuevyny mepLéceo-

propter futurorum aeternita- Oa. jyiv apbapatiav “adoatov’ dé, tem; ‘incorruptibilem’ uero di- d8& 76 wn paivecbat ta me0cdoxw10 xXit, propter illam incorruptibi- yveva. ote and THY TH DEG TOOGlitatem quam nobis adesse ex- dévtwv ta uly TEepLecOuUeva THXP’ pectamus; ‘inuisibilem’ uero ait, «dtod motevO}vae.

eo quod non uideantur illa bona quae expectantur. ergo ab il15 lis quae Deo adsunt, illa quae nobis ab eo aderunt credi bene reinsinuauit,* sicuti et in superioribus ‘beatum’ eum dixit ad confirmationem beatitudinis illius quae nobis aderit. uerum quia nihil ex his apo20 stolus definitum pro suo posuit arbitrio, sed omnia (sicut in interpretatione ostendimus) congregauit aduersus eos qui pro legis doctrina corrumpere dogmatis adnitebantur simplicitatem; unde et scripsit illi, ut praeciperet suis non debere sustinere illos qui docentes, neque debere intendere illis qui talia docere uolunt. quod 2, euidentius in subsequentibus ostendit. postquam autem reddidit hymnos, adiecit: hoc praeceptum tibi commendo, filt Timothee.

‘hoc (inquit) tibi1 commendaui, id est praeceptum;’ ut dicat: ‘iniunxi tibi, ut de his doceas, ut praecipias tuis, ita ut non in30 tendant illis qui seducere eos uolunt, et transducere ad legis sectam.’ et ostendens quoniam non absolute ista illi iniungere uisus est, adicit: secundum praecedentes in te prophettas.

hoc est: ‘[secundum] reuelationem diuinam tui faciens electio1-2 laudareC H:txtrg 1 Coisl. 204, f. 191 a[Cr. vii. 13] &AAos 5é prot: O7mép,%.7.A. 5 hymnusy 15 assunt Hadsintr 23-24 docentr 25 _ postquam addidit (for postquam... adiecit)r 26 adicitC 27 filiiC 29 iniuxi

C* 31 nonomH 33 praecendentesC* 34 estomrl || secundum om

CH r: txtl

FIRST LETTER TO TIMOTHY 545 7“It is right for him to be prai- “It is right for him to be praised sed by us for all good things, by us for all good things, since since he is seen to have become he has become the source of the source of such great things such great things for us.” for us.” Nevertheless, he put no name down in his doxology to no purpose, but he called God And he called God King of the King of the ages because of the ages because there will be no eternity of the things to come; end of the things to come; and and he said he is incorruptible incorruptible because of the inbecause of the incorruption we corruption we expect to be ours; expect to be ours; and he says and invisible because the things he 1s invisible because the good awaited are not apparent. Con-

things to come are not seen. sequently, from what belongs Therefore, from what belongs to God, what will belong to us to God he rightly implied belief from him is believed. in what will belong to us from him,*

just as above (1:11) he called God “blessed” to confirm the blessedness that will be ours. It is true that the apostle put down nothing clearly defined by these words on behalf of his judgment, but (just as we have demonstrated in our interpretation) he has put everything together against those who were striving to adulterate the simplicity of doctrine on behalf of the teaching of the law. This is why he wrote to Timothy, so that he might instruct his own people that they ought not [82] put up with those teachers or pay any attention to people who want to teach such things. In what follows he shows this more clearly. So, after he offered his doxology, he added: 1:18a [ commit this instruction to you, son Timothy,

“| have committed (he says) this to you, that is, the zustruction,”

meaning “I have enjoined upon you the tasks of teaching about these things and of instructing your own people so that they may pay no attention to those who want to lead them astray and bring them over to the sect of the law.” And to show that he is plainly not simply enjoining these things on him, he adds: 1:18b according to the prophecies that came before to you,

That is, “according to divine revelation, I ordained your

546 AD TIMOTHEUM I nem commisi tibi doctrinae opus.’ deinde ut non uideatur uane illi post prophetias consilium dare, quasi qui ulterius non indigeat, addit: ut milites (inquit) in tllis bonam militiam, habens fidem et bonam 5 conscientiam. ‘prophetia quidem eliganter gratiam ostendit; erit uero tuo in opere ipsam electionem firmare.’ nec autem electio uim inferre nostro consueuit arbitrio, eo quod nec Iudam praui arbitrii ex-

tantem electio aliquid potuit adiuuare. “‘permane ergo firmus in | ro dogmate—hoc autem dicit, habens fidem cum bona conscientia—in | illis conuersans, ita ut nec tu ipse transducaris et alios docere non pigeas, etiamsi te aliquid pati pro illis conuenerit. hoc enim magnum tibi prouidebit iuuamen et consequenter eligenti istae gratiae.’ et ostendens quanta sit nocibilitas, si non bonam erga dog15 mata habuerit conscientiam, ait: quam quidam repellentes erga fidem naufragauerunt.

inconuenientem quidem de illis conscientiam habentes, suscipientes uero aduersariorum doctrinam, extra fidem sunt effect; per partes autem dubii extantes, ab omni sunt pietate exteri de20 monstrati. et ut maius eum in timore redigat, nominatim memoratus est eorum qui tales fuerunt, quos uel maxime sciebat praeter ceteros in deterius serpsisse: ex quibus est (inquit) Hymenaeus et Alexander. et quid de illis gestum est? 25 quos tradidi Satanae ut discant non blasphemare. nam quod dicit: tradidi Satanae, hoc est, ‘abalienaui eos ab ecclesia;’ sicuti et Corinthiis scribens dixisse uidetur: tradere eum qui talis est Satanae, eo quod illi qui ab ecclesia excluduntur sub Satanae potestate positi esse uidentur—ecclesiae alienationem ‘tra30 ditionem Satanae’ uocans, ostendens per hoc quantum mali sit de ecclesia excludi. et ut ne uideretur seueritate quadam eos tradidisse et quod nolit eorum recipere correctionem, adicit: ut discant non blasphemare. non ut causam posuit, sed consequenter secun3 idest(foraddit)C H 9 permanerer 13 inuanemC*H || consequentem H || eligentC Hr 14 nobilitas C H ignobilitasr 14-15 dogmate C*H 22 scripsisseC Hr 23 HymeniusC 26 alienauiC r[1. p. 149, /. 7, note] 29 potestatem positi C* positi potestate r: txt C (corr.) H 30 sint C* 31 quosdam (for quadam) C* H quodam C (corr): txtr 32 nolletr

FIRST LETTER TO TIMOTHY 547 election and committed the work of teaching to you.” ‘Then, so that he might not seem to be giving him advice in vain after the prophecies, as though he needed nothing more, he adds: 1:18c-19a so that you may fight (he says) the good fight 1n those things, having faith and a good conscience, “Prophecy, indeed, demonstrates grace in a preeminent way, but

it will be your task to confirm that very election.” And not even election [83] has usually brought strength to our choice, because election could not bring any help to Judas once he came to have a perverse purpose. “Therefore, persevere steadfast in doctrine— and this is what he means by having faith with a good conscience—

living your life in those things so that you may not be led astray yourself and may not be reluctant to teach others even though you must suffer something for them. For this will provide you with help that is great and in accord with that electing grace.” And to show how much harm there would be if he were not to have a good conscience with respect to doctrines, he says: 1:19b which some people by rejecting have made shipwreck regarding faith,

By having an unfitting conscience about those things and by accepting the teaching of the adversaries, they have come to be outside faith. And by being doubtful in particulars, they have been shown to be outsiders to all true religion. And so that he might all the more reduce Timothy to fear, he mentioned by name those who were like this, whom he especially knew had crawled into what was worse more than the rest: 1:20a among whom (he says) are Hymenaeus and Alexander,

And what was done about them? 1:20b whom I have handed over to Satan, so that they may learn not to slander.

For when he says I have handed over to Satan, he means “| have excommunicated them [84] from the church, just as he also plainly said when writing to the Corinthians (1 Cor 5:5): to hand over him who is like this to Satan. This is because those who are excluded

from the church are seen to be placed under the authority of Satan. He calls excommunication from the church “handing over to Satan,” showing by this how much an evil it is to be excluded from the church. And so that he may not seem to have handed them over by some kind of severity and was unwilling to accept their being set right, he adds so that they may learn not to slander.

548 AD TIMOTHEUM I dum suam proprietatem illud est abusus. ‘exclusi (inquit) eos ab ecclesia, non intercludens eorum correctionem, sed et ualde id fier1 expectans, si quo modo ab increpatione meliores effecti didicerint non blasphemare sed reuerti ad ueritatem.’ sic et Corinthiis scris bens adiecit: in interitum carnis, ut spiritus saluus fiat; hoc dicens quoniam ‘ideo eum ab ecclesia reppuli, si quo modo per poenitentiam secundum praesentem uitam se ipsum adfligens dignus fier1 uideatur, ut futuram salutem adsequi possit’ hucusque dicens illa quae secundum praesentem uitam multis 10 necessaria esse ad dogmatum existimabat cautelam, incipit ulterius de illis dicere quae ad ornamentum commune pertinere uidebantur, et de illis quae debent necessarie in ecclesia impleri, hoc est, orationes. et inprimis quidem ista dicit, eo quod necessarium existimabat primum debere docere illa, quae eos conuenienter fa1s cere decebant; dein de proposito uitae disputat illis, incipiens tall

modo:

obsecro primum omnium fiert orationes, obsecrationes, postulationes, gratiarum actiones.

‘ante omnia (inquit) illud obsecro quod uel maxime uos scire 20 Operis esse debet, ut conuenienter scire possitis quid fieri conueniens sit.’ dicit autem ozationes, obsecrationes, postulationes ; secun-

dum uarietatem postulationum etiam nominum abusus est mutabilitatem. aut enim bona nobis a Deo dari postulamus, quod orationes uocauit; aut malorum solutionem, quod obsecrationes nun2s cCupauit. nam et quod dixit, postulationes, ualde consequenter dixit prae omnibus. etenim adcelerare nitimur ad uirtutum opera, illa uero quae ad hoc nobis sunt contraria multa sunt et adsidua; unum quidem, daemonum subreptio uarie nos a bono auertere cupit; alterum uero, molestia passionum quae nobis inesse uidetur. 30 a quibus eta bonis exclusi contra nostrum propositum saepe in illis quae nobis non conueniunt concludimur. sed necessarium est

1 illoestususr 3. sui(aft. meliores) addr 5 adicitr 8 uideturC H g iwlamy 12 necessarior 15 decebat C(corr.)r || deinde propositu C* deinde propositum H* deinde de propositum H (corr.) deinde de proposito r 17 obs. igitur primo omn. f. obsecr. orat. &c. 7 17-18 postulationes ... obsecrationes om H (per homoeotel.) 20 conuenientes (for conuenienter)r 22

postulationem (for postulationum) C H 22-23 mutabilitater 23 dareC H

|| postulatusa 25 namquodetd.r 28 quia (bef. daem.) addra_ 29 molestiam H

FIRST LETTER TO TIMOTHY 549 He did not put down so that to indicate purpose, but he used the word to mean result, in accord with his own peculiar style. “I have excluded them (he says) from the church, not to preclude their being set right, but quite expecting this to happen, if in any way improved by rebuke they may learn not to slander, but may be turned back to the truth.” In this way also, when writing to the Corinthians, he added (1 Cor 5:5): for the destruction of the flesh, so that his spirit may be saved. He means: “For this purpose I have driven him away from the church, supposing that in some way by afflicting himself through repentance in the present life he may appear to become worthy of being able to gain the salvation that is to come.” Speaking up to this point of what he thought in many respects necessary in this life for the exactness of doctrines, in what follows he begins to speak of those matters that appeared to pertain to the adornment of the community and of what ought necessarily be fulfilled in the church, [85] that is, prayers. And first of all he speaks of that, because he thought it necessary first to teach them what they ought to do. Then he reasons with them about the conduct of life, beginning like this: 2:1a I make entreaty first of all that there be made prayers, entreaties, requests, thanksgivings®

“Before all (he says) I make entreaty about what you especially ought to know is part of your work, so that you may be able to know fittingly what ought to be done.” And by saying prayers, entreaties, requests he used the change of names in accord with

different sorts of requests. For we ask either that good things be given us from God—which he called prayers—or release from evils—which he named entreaties. Now when he said requests, he surely meant it to come in logical order before all. We do strive to

be quick to accomplish virtuous deeds, but many and persistent are the obstacles that stand in our way for this. For one thing the stealth of demons in various ways wants to turn us away from good, while for another it is the disturbance of the passions that are plainly within us. Shut out by them from good things against our will, we are often confined in what is not fitting for us. Yet it is necessary for us who endure much struggle for this [86] to 8 Swete (2:85) points out that the order is unusual and alerts the reader to Eph 6:18.

550 AD TIMOTHEUM I nos qui multam super hoc pugnam sustinemus ad Deum recurrere, qui potens est suo auxilio sedare uniuersa illa quae ad nostram pertinent molestiam. hoc ‘postulationem’ dixit, eo quod pro illis quae nobis repugnant Deo orationem adsidue factam uiduae ad5s simuilauit, quae ab aduersarii potentia se liberari postulabat. nam quia dixit ‘gratiarum actionem,’ euidens est quoniam habere possit differentiam ab oratione, quoniam aliter quidem postulationem habet illorum quae desunt in usu; gratiarum uero actio pro his quae iam praestita sunt efficitur. et pro quibus haec fieri conuero niant docens: pro omnibus hominibus.

in commune pro omnibus hominibus debere eos sollicitos esse praecipit. nam is qui pro omnibus hominibus hoc facere iubetur, euidens est quoniam et pro omnibus sollicitudinem expende1s reiubetur. deinde ad illa quae summa esse uidentur inter homines transit: pro regibus (inquit) et omnibus qui in sublimitate sunt. et ostendens quoniam et hoc lucrum sit eorum: ut quietam (inquit) et tranquillam uitam agamus cum omni pietate

20 et sobrietate. ‘si enim ut conueniens est in pace illi deguerunt, possibile est et nos tranquillitatem fruentes pietati intendere et uitae sobrietati.” et suadens illi ista sic facere sicut ipse, praecepit communem pro omnibus hominibus sollicitudinem qui per totum orbem esse 2, uidentur expendere, et communia bona debere existimari ea quae

uniuersorum sunt:

hoc autem est bonum et acceptum coram saluatore nostro Deo.

sufficienter suasit eos sic sapere, siquidem et Deo sic placet. unde et probationem faciens quod Deo ista placent, adicit: 30 qui omnes homines uult saluos fiert et ad cognitionem ueritatis uentve.

nam quia Deus de omnibus hominibus ista uelit, nemo poterit contradicere; euidens autem est quoniam omnes uult saluari, quia et omnes tuetur. necessarium est ergo ut nos eius tuitionem erga 1 superhocomH || dominum (fordeum)a 3. dixit postulationesa 4 faciamus quod factum (for factam)r 5 aduersariisH || postulabit C* g-10

conueniat C (corr.)r 10 docerisr 12 hominibusomr 13. praecepitr 18 et (2°) om H- 21 deguerint C (corr.)r 22 faciens (for fruentes) r 22-23 sobrietateC H 23 illisH 30 agnitionem H

FIRST LETTER TO TIMOTHY 551 hasten back to God, who is able by his help to calm everything that pertains to our disturbed emotions. Paul called this “request” because he compared a prayer to God because of those things that fight against us to the prayer made persistently by the widow who requested that she be delivered from the authority of her adversary (Luke 18:3). Now because he said “thanksgiving,” it 1s clear that it is a different sort of prayer, since it is something other than a request for what is usually lacking; a thanksgiving 1s made for what

has already been bestowed. And to teach for whom this ought to be done:

2:1b for all people, )

He instructs them that they ought to have great care generally for all people. For it is clear that the person ordered to do this for all people is ordered to expend great care for all people. ‘Then he goes on to what seems of greatest importance among humans: 2:2a for kings (he says) and all who are in high position, And to show that this is profitable for them: 2:2b so that (he says) we may live a quiet and tranquil life with all godliness and sobriety.

“For if they live in peace, as is right, it is possible for us by enjoying tranquility to attend to godliness and [87] a sober life.” And urging ‘Timothy to do these things in such a way as he himself does them, he instructs him to expend great care generally for all people seen throughout the whole world and that common goods ought to be considered as belonging to everyone: 2:3 And this 1s good and acceptable before God our Savior,

He has sufficiently urged them to be so minded, assuming it so pleases God. For this reason, to prove that those things please God, he adds: 2:4 who wishes that all people be saved and come to the knowledge

of the truth.

Now no one could deny that God wishes this for all people. And it is clear that he wants all to be saved because he oversees all. Therefore, it is necessary that we should imitate his oversight regarding all people, if indeed we are fully eager to mind things

552 AD TIMOTHEUM I omnes imitemur, si tamen ad plenum adceleramus similia sapere Deo. et omni ex parte id ostendens, adicit: unus autem Deus est.

hoc est, ‘quia est omnium Dominus, non aliorum quidem est s Dominus, aliorum uero non est; itaque non est possibile eum despicere aliquos quasi alienos sibi existentes.’ unus et mediator Dei et hominum, homo Chnistus Iesus.

‘sed et ille mediator qui nos homines Deo adnititur copulare unus est et iste, et hinc homo secundum naturam existens.’ opporro tune uel maxime hoc in loco ‘hominem’ eum uocauit, ut et a natura ostenderet donationis communionem; omnibus necessario id confitentibus quoniam un1luersitatis pars existens secundum naturam communem omnibus potest per similitudinem naturae donationem praestare. unde illud quasi iam in confessionem deductum 1s hinc accipiens, adicit: qui dedit seipsum redemptionem pro ommbus, testimonium temporibus suis. nam et pro omnibus dedit seipsum,; nec autem pro aliquibus mor-

tem subire adquieuit, sed omnibus uolens in commune confer20 re beneficium, passionem suscipere est dignatus secundum illud tempus quo passus est; testimonium enim uocat passionem ipsam, temporibus uero suis dicit ut adserat secundum illud tempus quo passus est. et quia per omnia necessarium esse ostendit illis quod conueniat in commune de omnibus hominibus sollicitudinem im-

2s pendere, eo quod et Deus omnibus curam adhibet (nam et quod in commune sit omnium dominus, et, quod maius est, quia et 1pse Christus similiter omnibus adpropinquare uidetur proprietate naturae; nam et omnibus praebuit beneficium, pro omnibus passio-

nem suscipiens); comprobat uero illud de cetero etiam et de illis 30 Quae secundum se sunt: in quo positus sum (inquit) ego praedicator et apostolus—ueritatem dico, non mentior—doctor gentium tn fide et ueritate.

‘pro his ergo et ego constitutus sum apostolus, ut et ipsam doctrinam ad omnium hominum notitiam deferam et omnes ad fidem

2 idomr 6 existantes C* H exstantes C (corr.) 9 etisteestr || existans C* H exstans C (corr.) 11 communitionem H 12 existansCH 14 confessioneH || deductamr 16 que (for qui)H* 18 enim (for autem) 7 23 necessariamC* Hr 24 communiC* 26 qui (for quia) C Hr

FIRST LETTER TO TIMOTHY 553 similar to God. And demonstrating this in every particular, he adds: 2:5a And God 1s one,

[88] ‘That is, “because he is Lord of all, he is not Lord of some but not of others. And so it is impossible for him to despise some as though they were strangers to him.” 2:5b and there is one mediator of God and humans, the man Jesus Christ,

“Moreover, that mediator who strives to link us humans to God is one and the same and exists as this,? man by nature.” And it was in an especially suitable way that in this place he called him the man, so that he might demonstrate from nature the common character of the gift, since everyone necessarily admits that when a part of the whole exists by a nature common to all, it can bestow a gift by the similarity of nature. This is why, accepting this point as though already deduced as an acknowledged fact, he adds: 2:6 who gave himself a ransoming for all, the testimony in his own times,

Now he gave himself for all does not mean it was for some [89] that he allowed himself to undergo death; rather, 1t was in his wish to confer benefit on all in common that he saw fit to undergo the

passion at the time he suffered. For Paul calls the passion itself the testimony, and he says in his own times to assert that it was at a favorable time that he suffered. And since it is in all respects necessary, he shows them that it is right to expend great care for all people in common, because God, as well, applies care to all, both

because he is Lord of all in common and because Christ himself likewise plainly drew near to all by his.own nature and bestowed benefit on all, since he underwent the passion for all. And Paul proves this in another way and from his own affairs: 2:7 for which I have been appointed (he says), I, a preacher and apostle—I am speaking the truth, I am not lying—a teacher of the

Gentiles in faith and truth. “For these things, therefore, even I have been appointed as an apostle, so that [go] I might bring this teaching to the attention of all people and might make everyone draw near to faith in Christ, by whom those things have been bestowed on us. Indeed, I have

~ %Correcting hinc to hic, as Swete suggests (2:88).

554 AD TIMOTHEUM I Christi accedere faciam, per quem nobis ista retributa sunt. et quidem ad horum doctrinam et insinuationem gentium creatus sum apostolus’—ut dicat, ‘omnium hominum qui in omni loco sunt.’ bene autem interposuit dicens ueritatem dico, non mentior; ita ut 5s et confirmatione sua credi faceret id quod dicebat. nam quod di-

xit in fide et ueritate, ut dicat quoniam ‘pro his constitutus sum magister gentium, ita ut et fidem eos doceam et ueritatem.’ sicque comprobans per omnia quod necessarie conueniebat illis in idipsum uenientibus pro omnibus facere orationem communem, 1o omnibus prouisionem ad similitudinem Dei facientibus, incipit de cetero disputare quale eorum uult esse institutum, discernens eos secundum sexum, in quem uiros diuidens et mulieres. et primum quidem secundum ordinem conuenientem de uiris loquitur, causam explicans ob quam discreuit eos, et quidem communes illis le-

15 ges uirtutum statuere adnitescens; sicut ex subiectione poterimus id melius discere: uolo (ait) orare uiros, in omni loco extollentes manus sanctas sine tva et disceptatione.

nam quod dixit in omni loco, reddendum est illi dicto quod di20 xit extollentes sanctas manus; hoc enim dicit quoniam ‘uolo eorum tale esse institutum ita ut semper orantes, in quocumque loco orationem facere uidentur, sanctas ad Deum extollant manus.’ nam sanctas manus ab arbitrio euidens est eum dixisse; unde et interpretans quemadmodum extensio manuum possit esse sancta, adi2s Cit: excepta ira et disceptatione. compendiose perfectam in his definiuit uirtutem. nam quod dicit excepta ira, hoc est, ‘neminem hominum odientes;’ quod autem dixit disceptatione, ut dicat ‘fideli mente minime dubitantes illa accipere quae postulant.’ ex altero enim caritatem quae erga proximum est uisus est confirmasse, 30 ex altero uero erga Deum. siquidem ille qui firmiter credit Deo quoniam dat nobis sine inuidia quaecumque postulauerimus ab eo, consequens est et ut diligat illum utpote bonorum largitorem. deinde, dicens de uiris, adicit:

I istanobisr || retributioH 2 doctrinaetinsinuationeH 4 ergo (for autem) Cr || utomr 5 confirmationemsuamr 8 _ per omnia comprobansr || necessarior || conueniatCr 13 conuenienterr 14-15 legis C*r 16 dicereH 19 quo(for quod 2°)H 25-26 definitCr 28 quae postulant acc. H* 30 sic quidem Cr 33. mulieribus (for uiris) r

FIRST LETTER TO TIMOTHY 555 been made an apostle for the teaching of these things and for the inclusion of the Gentiles,” meaning “all people who are in every place.” And he rightly inserted J am speaking the truth, I am not lying, so that he might make what he was saying credible by his own confirmation. Now when he said 12 faith and truth, he means that “tor these things I have been appointed as a teacher of the Gentiles, so that I might teach them faith and truth.” And thus proving in all respects that it was necessarily right for them when they came together to make a common prayer for all people, since they were making provision for all in imitation of God, he then begins to reason about something else—how he wants them to be organized, distinguishing them by sex to separate the men and the women. And he speaks first about the men in accord with the right order, explaining the reason he has separated them, enlightening them by establishing general laws about virtues, just as we shall be able to learn better in what follows: 2:8 I want (he says) the men to pray, lifting up in every place holy hands without anger and argument,

[91] Now the phrase in every place must be referred to his statement, lifting up holy hands.*° For he means that “I want them

to be organized in such a way that when they pray, in whatever place they are seen to make their prayer, they may always lift up holy hands to God.” ‘Then, it is clear that he said holy hands by reference to moral judgment. That is why in explaining how the extension of hands can be holy, he adds with anger and argument set aside.** By these words he succinctly defined perfect virtue. For when he says anger set aside, he means “hating no single person.” And he spoke of argument to mean “with a faithful mind, by no means doubting they will obtain what they ask for.” For by one of the words he appeared to have confirmed the love of neighbor, while by the other, the love of God. This is assuming that the person who firmly believes in God, trusting that he gives us without envy whatever we ask of him, consequently loves him as the one who generously bestows good things. Then, after speaking of the men, he adds: *°'That is, they are to lift up their hands wherever they pray, but not to pray every where.

‘t'The Vulgate reading, used in the text, is here abandoned.

556 AD TIMOTHEUM I sumiliter autem et multeres.

bene autem dixit similiter, ostendens quoniam discreuit eas non hac ratione, nam ista similiter et uiris adesse et mulieribus cupit; sed et ceterorum causa de quibus uel maxime exhortare mulieres

s necessarie uidebatur. unde et adicit: in habitu ornato cum uerecundia et pudicitia ornare se ipsas, non in flexis crinibus [aut] auro aut margaritis aut ueste pretiosa, sed quod decet mulieribus promittentibus Deum colere, per bona opera.

per omnia haec uult dicere quoniam ‘conuenit et mulieres 1lro lorum ipsorum diligentiam adhibere;’ docentem mulieribus quae Deum colere nituntur ita ut in ipsa specie uestimentorum et uerecundiam et pudicitiam simul ostendant. hoc enim dicit in habitu ornato cum uerecundia et sobnietate; ‘non sibi a foris ornamentum inponere properent ita ut solet fieri, ex auro aut margaritis aut fle15 XUCrinium aut pretiosa ueste.’ quoniam autem super hoc necessarium erat exhortare mulieres magis quam uiros euldens est. nam quod dixit, per opera bona, illi loco reddidit quod dixerat, ornare seipsas; ut sit dictum non illis se debere ornari quae superius sunt memorata, sed bonis operibus; quod ornamentum decens est illis 2. qui Deum colere promittunt. bene illi ornamento bona opera contrasistit, euidenter multam habentia differentiam ad illa ornamenta, siquidem illa ornamenta uituperatione magis digna sunt, hoc uero ornamentum necessario laudem adquirit. intendendum est autem in apostoli sermonibus quoniam in abdicationem contrario2s rumillud quod deterius erat primum posuit, dicens nonin tortis uel plexis crinibus,; et tunc adiecit, cetera dicens, auro aut margaritis aut ueste pretiosa. hoc autem et propter inconuenientem uanitatem in-

terea euenit fieri, illud uero propter solum ornatum. dicens uero hoc quod uel maxime proprie ad exhortationem mulieribus perti30 nere existimabat, adicit et aliud quod illis quidem poterat dicere, uiris autem nequaquam in earum similitudinem: mulier in silentio discat cum omni subiectione.

1 de (bef. mulieres) add H* 4 causamHyr 6 ornatuC *r 7 inflexis (for

infl.)r 10 dicentemr 11 et(forin)H 13 ornatuC *r 16° exhortarir 17 per opera in bonis operibus bona (for perop. b.) Hr || dixitCr 18 et

(for ut)r 20 serepromittuntr 21 habentemC H:txtr 24 abdicatione 26 plexibusH 29 ad om H*

FIRST LETTER TO TIMOTHY 557 2:9a and likewise also the women

And he rightly said likewise, showing that he separated them

not for this reason,*” for he wants those things to be present likewise both to men and to women; rather, it was because of other things about which he is seen necessarily to exhort the women in particular. This is why he adds:

[92] 2:9b-10 in clothes adorned with modesty and to adorn themselves with chastity, not with curled hair, with gold, or with pearls or with a costly garment, but what becomes women promising to worship God, through good works.

By all this he wants to say that “it is right for women to apply

diligent care to these very things.” He is teaching the women who are striving to worship God so that they may show both modesty and chastity at the same time in the appearance of their clothes. For this is what he means by in clothes adorned with modesty and sobriety. “Let not those from outside be eager to put adornments on you, as usually happens, of gold or pearls or the curling of hair or a costly garment.” It is clear that it was necessary to exhort the women about this more than the men. Now when he said through good works, he referred to the place where he had said to adorn themselves, so that what 1s meant 1s that they ought not to be adorned with the things he mentioned but with good works. He rightly contrasted good works with that adornment, [93] since they clearly are quite different from those adornments, assuming that those adornments are more worthy of blame, while this adornment necessarily gains praise. It must also be pointed out in the apostle’s words that in rejecting the harmful adornments, he put what was worse first, saying not with braided or curled hair,*3 and then he added, speaking of other things, with gold or with pearls or witha costly garment. The latter happen to be done from time to time also because of unfitting vanity, while the former only for adornment.'+ And saying what he supposed especially appropriate as pertaining to his exhortation of the women, he adds also something else he could say to them but by no means to the men as to them: 2:11 Let a woman learn in silence with all submission; '2'That is, not for prayer. Men and women pray “likewise.” *3'The translator uses two words for the single one in the text. "4 A puzzling comment. Is the point that braids and curls have to do with the woman herself, while jewelry and clothes are external vanities?

558 AD TIMOTHEUM I et euldentius dictum suum interpretans, adicit: mulierem autem docere non permitto neque dominani super uirum suum, sed esse in stlentio.

yeuidens est quoniam hoc de SyAovott meet tho év xowd 5 statuillo adicit quiincommune xatactdkceme Aéver, OS &v od déov fiebat, eo quod non conueniat év éxxAnota adtac didcoxerv. eas in ecclesia docere.* necessaria autem erat illo in tempore huiusmodi praeceptio, quando et prophetasse diuinae gratiae digne existimabantur; ex quibus ro non modicam dicendi fiduciam in commune adsequi uidebantur. unde et instruebantur necessario ut non ad deturbationem ecclesiae spiritalem gratiam abuterentur, quae intra domesticos parietes illud ostendere ad aliorum utilitatem debebant. jde domestica enim conuersa- tegl yéo tor THS nat’ olxov &vao-

15 tione earum haec statuere ne- too0g7g adt&v tadta vouoletHoat quaquam patiebatur Paulus; ne- ovx &v mote jvelyeto IladaAoc, od que uetabat mulieres ut impios &v ExwAvoev yuvatxacg } aoeBodyv-

maritos suos ad pietatem uel ta¢g tovg &vdeac madever THY edinuitarent uel docerent, aut pios oéBerav, wh Sedvtms moArtevous20 iInconuenienter conuersantes ad _ voug émt ta Tg KoEeTHc Zoya TOe0K-

opera inuitarent uirtutum.* VELv. nam ubi erit quod dictum est, unde enim scis, mulier, si uirum saluum facias? dicit ergo illa ad communem, ut dixi, ornatum; nam ad plenum illa quae in commune conueniunt plurima in epistolae 25 parte uisus est dixisse. unde et copiose intendens quod in communi congregatione non deceat mulieres docere, sed esse in silentio, et primam quidem probationem facit ex natura, adserens: Adam enim primus plasmatus est, deinde Eua. secundo de illis quae acciderant: 30 et Adam non est seductus; mulier autem seducta in praeuaricationem facta est.

et quidem seductus est et ille; sed quoniam in commune dispu4 Coisl. 204, f. 195 b[Cr. vi. 20, Fr. 150] Oeddwo0c. KAAOs BS ele TH “yovarxt SE dSudcoxetv év ExxAyoata (sic) odx EmtteéTw’ Pyctv’ SynAovétt, x.7.A. Q prophetase

d. gr. digne C * H prophetissae | b (see note) prophetiae diuina gratia dignae r

11 deturpationem C 12 spiritalem gratiarum C* spiritale gratia C (corr.) spiritali gratia r: txt H~ || infra domesticis parietibus C* H [paries C (corr.)]

infra domesticis parietisr 14 Coisl.204,/.c. 15 eorumCHr: cf. g 21 inuitare CH: txtr 22 enimomH 23 ob(forad)Cr 32 = disputabant H

FIRST LETTER TO TIMOTHY 559 And to explain more clearly what he said, he adds: 2:12 and I do not permit a woman to teach or to exercise authority over her husband, but to be in silence.

TIt is clear that he adds this Obviously, he is speaking of from the arrangement made _ the arrangement in the commuin the community, because it nity, sothatit would not be right would not be fitting for them for them to teach in the church. to teach in the church.* And acommand of this kind was necessary at that time, when even prophetesses were thought worthy of divine grace, from which [94] they plainly gained no small confidence for speaking in the community. For this reason they were necessarily instructed not to use spiritual grace for the disturbance of the church, a grace that they were obliged to display for the benefit of others within the walls of their own houses. {tFor Paul was by no means con- For Paul would never have been tent to put down these rules to content to put down these rules

apply to their life in the hou- to apply to their conduct in the sehold, nor did he forbid wo- household, nor did he prevent men either to induce their god- women either from instructing less husbands to true religion their godless husbands in true or to teach them, or to induce religion or from leading those godly people who were living in who were not living as they an unfitting way to the deeds of should to the deeds of virtue. the virtues.* For where would be his statement (1 Cor 7:16): for how do you know, woman, whether you might save your husband? ‘Thus, he is speaking, as I have said, about what adorns the community; for in the greater part of the letter he has plainly spoken entirely of what is fitting for the community. This is why he points out at length that it is not becoming for women in the common assembly to teach, but to be in silence. And he makes his first proof from nature, asserting: 2:13 For Adam was fashioned first, then Eve.

Secondly, from what happened:

| [95] And Adam was not led astray, but the woman, led astray, came to be in transgression.

Indeed, Adam was also led astray. But since Paul was reasoning

560 AD TIMOTHEUM I tabat discernens quae quidem a mulieribus fuissent peccata admissa, quae uero a uiris, bene illum quidem non fuisse seductum, hanc uero seductam, feo quod illius seductionis mu- émeidh éxetvou wév THs amatHS Thy

s lier causa extitisse uidebatur, attiav efyev abty, adty 8& én’ quia ea in illum causam uertere éxetvov tig aitiav otpépetv odx

nequaquam poterat.* NOVVATO. et ut ne uideretur de genere mulierum pronuntiare quasi inutile ad pietatem, quia ritus ille et ius in omni genere mulierum pertiro nere uidetur, ‘seducta est illa, idipsum iustitia et ratio depostulat in omnibus uideri mulieribus’: saluabitur autem per filiorum procreationem, si manserit 1n fide et caritate et sanctificatione cum pudicitia. ‘sed non origo est repellenda’; per filiorum enim dicens procrea-

15 tlonem, in subsequentibus id demonstrauit, mulieribus ostendens quod salute digna esse uidetur progenies per eas mulieres quae ad pietatem respiciunt et permanent in fide et caritate, necnon et sanctificatione uiuentes cum pudicitia, et diligentiam suae adhibentes uitae. nam quod dixit, saluabitur per filiorum generationem, 2. non de Eua dicit, sed de genere loquitur; eo quod et de genere disputans ad personas recurrit Adam et Euae, inde probans quod non conueniat ad instar uirorum etiam has sibi actum in commune uindicare. et ne incusatio generis esse uideretur illud quod de personis dicebatur, bene ostendit non esse adiectum genus, ne2s que reprobandas ad pietatem esse mulieres quae uolunt diligentiam adhibere conuenientium; ut dicat quoniam ‘ad pietatem similiter recipiendae sunt sicut uiri, in communi uero congregatione posteriorem eas oportet locum tenere.’ et quod ita debeat fieri, ex multis id negotiis comprobauit. sicque [in] sexus ecclesiam 30 diuidens, memoratus est semotim quidem uirorum, semotim uero mulierum; ubi uisus est communi exhortatione etiam ea dixisse

4 Coisl. 204,/. ¢. 5 causam ext. scribebantur C* causam ext. uidebantur

H:txtr 6 quieainillume. CH quiainillamec.r 7 poterantr 8 inutilem CH to illasr 15 demonstrabitC Hr 22 ad (bef. instar) om C (corr.) 25 reprobansC Hr 26 quod (for quoniam)r 26-27 sim. adp. H* 27 sicutetu.r 29 inomC Hr 30. seorsum, seorsum (for sem., sem.) r 31 eam H

FIRST LETTER TO TIMOTHY 561 generally by distinguishing what sins would be committed by women and what by men, he rightly said that Adam had not been led astray but that Eve had been,

Tbecause the woman was seen since she was the cause of his to have become the cause of deception, and she was not able leading him astray, since she to turn the cause back to him. was in no way able to turn the cause back to him.*

And so that he might not seem to be pronouncing a judgment about the gender of women, that it was useless for true religion, as though Eve’s practice and sentence should be seen pertaining to the entire gender of women and as though he were saying “since Eve was led astray, justice and reason demand that the same thing be seen in all women”: 2:15 But she will be saved through the procreation of children, if she remains in faith and love and sanctification with chastity. “But the source must not be spurned.” For Paul has demonstrated what he means by through the procreation of children in the following words, when he shows with reference to women [96] that their offspring are plainly worthy of salvation through those women who fix their sight on true religion and persevere in faith and love, living furthermore in sanctification with chastity and applying diligent care to their life. For when he said she will be saved through the begetting*> of children, he does not mean Eve but is spea-

king of the gender, because it 1s when he is reasoning about the gender that he turns to the persons of Adam and Eve, proving from them that it is not fitting for these women, as well, to claim for themselves an active part in the community, like men. And lest what he was saying about Adam and Eve should be seen as a condemnation of the female gender, he rightly shows that the gender is not rejected, nor are women who are willing to apply diligent care to what is right to be excluded from true religion. What he

means is that “women must be accepted for true religion in just | the same way as men, but in the common assembly they must take a lower place.” And he proved from many considerations that this is the way it should be done. And so, dividing the church by sex, he mentioned separately now the men and now the women, even in his general exhortation where he is seen to have said what [97] *5 Generationem instead of procreationem, which is used in the text of 2:15.

562 AD TIMOTHEUM I quae proprie mulieribus aptari possent. sicque communi exhortatione comprehendit omnes qui ecclesiae pertinent; qui enim ulrorum memoratus est et mulierum, euidens est quoniam omnes in idipsum conclusit. exinde uero pergit ad ordinum diuisiones, 5 quia, ut dixi, procommuni omnia disputat utilitate, et ordinum ipsorum secundum diuisionem memoratus est, ostendens quae quidem sunt quae hunc agere deceant, quae uero illum; ita ut nihil minus esse uideatur ex illis quae pro communi utilitate fieri debent.

10 fidele verbum. simile est dictum quod in euangelio est expressum: amen, amen

dico uobis. sicut enim illum adfirmatione dictum et ob maiorem positum firmitatem, sic et hoc est ut dicat ‘uera [res] est et credi digna est;’ fidele dicens, 15 $1 quis episcopatum desiderat, bonum opus concupiscit.

bene opus dixit et non ‘dignitatem,’ nec enim dignitates sunt ecclesiasticae functiones, sed opus; eo quod unumquodque horum pro communi est utilitate constitutum, siue episcopatus, siue diaconia, siue et aliquid aliud. qui enim in hoc creatur, euidens 20 est quoniam in opere sancto producitur in medium, pro aliorum necessitate et utilitate functionem adsequens hanc. demiurationem autem digna est hoc in loco prouidentia beati Pauli, quoniam non dixit ‘nemo concupiscat,’ ut ne uideretur negotium ipsum fugiendum insinuare, aut iterum aestimaretur uolentibus inuidere; 2s € contrario uero non dixit ‘concupiscat,’ ut ne alia ratione omni reuerentia dampnata omnes ad id currere hortaretur. mediam uero emisit uocem: s7 quis episcopatum desiderat, bonum opus concupiscit;

2 adecclesiamr 4 ordinemC Hr 6 quia quaedam (for quae quidem)r 12 illud Hr || adconfirmationem C (corr.) 13. scio(forsic)H || dictum (aft.

hocest)Hr || resomC*Hr 14 uerbum (aft. fidele) addr 15 desiderat (for conc.) Hr 19 etomr_ || creaturinhocr 20 indicium operis cum (for quon. in op. sancto)r_ || operi(for opere)H 21 est (aft. alior.) addr

21-22 demirationeH:omr 22 inhoclocor 23 nonomr || concupiscit Hr || utneuideretur ... concupiscat om r (per homoeotel.) || uiderentur CH 24 aestimarentur C H

FIRST LETTER TO TIMOTHY 563 can be particularly applied to women.'® And so in his general exhortation he includes everyone who belongs to the church, for the way he mentioned men and women makes it clear that he includes

everyone in the same thing. But from there he moves on to the division of the orders,*’” because, as I have said, he 1s discussing everything for the benefit of the community. And he mentioned the orders themselves according to their division, demonstrating the duties this one or that one should accomplish, so that nothing might appear lacking in what should be done for the benefit of the community. 3:1a Faithful is the word;

What he says resembles the expression in the gospel, amen, amen, I tell you.'® For just as that was said by way of affirmation and put down for greater confirmation, so here, too, it means “it is a true thing and worthy of belief.” Saying faithful:'? 3:1b 2f anyone wants to be a bishop, he desires a good work.

He rightly said work and not “office.” For [98] ecclesiastical services are not offices but a work,*° because each one of them is appointed for the benefit of the community, whether it is the episcopate or the diaconate or anything else. For it is clear that the person appointed for this is brought forward”' for a holy work, acquiring this service for the needs and benefit of others. And blessed Paul’s foresight in this place is worth admiring, since he did not say “let no one desire.” This is so that he might not seem to imply that the occupation itself should be avoided or again should be thought to begrudge those who want it. But, on the other hand, he did not say “let him desire it,” so that for another reason no one should be exhorted to run for it with all restraint renounced. He pronounced a middle view: if anyone wants to be a bishop, he desires a good work. He.all but says: “I do not forbid the person © See Swete’s note (2:96): “The reference appears to be toc. ii. 9, 10; cf. p. 93, ll. 8-11. ‘Some of the Ap.’s directions with regard to the conduct of women are ina less degree applicable to men; others (e.g. c. i1. 11, 12) belong exclusively to the female sex.’” "7 That is, the discussion of bishops/presbyters and deacons. The “orders” include the widows as well. *8See, e.g., John 1:52.

‘9'That is, the “word” in question is what follows and not, as Chrysostom supposed, what precedes (see Swete, 2:97). *° Nec enim dignitates sunt ecclesiasticae functiones, sed opus. 2? Literally, “advanced to the midst” (producitur in medium).

564 AD TIMOTHEUM I solum hoc non dicens, quoniam ‘ego desiderantem non prohibeo, nam et optimum adnititur opus qui hoc concupiscit; ostendo uero qualem esse conuenit illum qui ista adsequi cupit.’ protinus etenim et ab ipso primordio sollicitos faciens eos et hoc ipsud quod 5 dixit, quoniam operam concupiscit bonam; docuit enim eos interim scire quoniam opus episcopatus, et ad opus quoddam uocatur qui ad hoc uocatur, quod et necesse est eum cum sollicitudine implere. in timorem uero redigit maiorem ex illis dictis quae subsequuntur, eo quod et singillatim ea expressit, insinuans quibus uirro tutibus uitae ornatus debet concupiscere episcopatum; hoc enim erat suadere ut intellegerent non esse concupiscendum, debere uero scire quaemadmodum conueniat concupiscere pro eius doctrina. quid ergo? oportet autem episcopum inreprehensibilem esse.

15 euldens quoniam tinreprehensibilem dicens nonad_ 76 dventAnntoy, ob th EtépMv ov-

calumniatorum respiciens in- xogavtig, &AAa TH Exetvov Btw’ tentionem dixit, sed ad eius in- émet unde kAAws 6 IladaAog tac tuens uitam; nam nec ipse Pau- té&v cuxogavtobvtwy diaBorde é&20 lus calumniatorum poterit eua- égvyev. dere accusationem.* UNIUS UXOTIS ULTUM.

hoc differenter quidam acceperunt. Tridiculum uero est illud quod yedoudtatov mapa tote moAAOtG Eo-

2s quasi a pluribus obseruatur. si tw avtd gvdattouevoy d7HOev cdenim quidam pudice uiuens se- petv’ ci wev yano TIg ely CMMPWV OC

cundam acceperit uxorem, ta- devtépav ayduevos yuvatxa, TODTOV lem in clero non recipiunt; si od moootevtat etc xAYpov’ ci dé Brwautem quidam uiuens luxurio- cag tig @¢ 0d TEOGHxEV Ulav HYa30 se unam legitime acceperit uxo- ‘eto xat& vouov, OUTOG El¢ WEGOV

rem, is in clero et recipitur et maocyetat, xalto. tov uev devteproducitur, et quidem cum bea- pov yéuov tod waxaotov ITavaov 3 1iusta(forista)H 4 eosf.H || ipsum C (corr.)r 6,7 vuocatus (for uo-

catur)r 7 quia(forqui)CHr 8 timoreH 9 etquodr 16 Coisl. 204, f. 196.a[Cr. vii. 22] Oeddmp0c¢ podboveotins. th avertAnrrov dé, od TH EtEOWY,

*%.7.A. 17 calumniatoremC* H 18 émetd) Cr. 23 differentesCr 24 uerer || Coisl. 204, f. 197 a [Cr. vii. 23, Fr. 150] 0eddmp0¢ SE prot: yeAordTAaTOV, %.T.A. 25 pruribus (for pl.) C* 28 recipiant C (corr) 31 clericoC

32 equidem H || inceteris (aft. cum) addr

FIRST LETTER TO TIMOTHY 565 who desires this, for the one who desires it is striving for the best work. But I want to make it clear what sort of person that man who wishes to attain those things ought to be.” Indeed, right away even from the beginning he is making them take great care even about the very thing he said, that he desires a good work. For he taught them at the same time that being a bishop 1s a work, and the person called to this is called to a certain work that he must fulfill with great care. And he reduced them to greater fear by what he went on to say, because he portrayed one by one the qualifications so as to make known with what virtues of life the person should be adorned who ought to desire the episcopate. This was to persuade them that the episcopate must not be desired by all but that [99] they ought to know how to desire it in accord with his teaching. What, then, is that? 3:2a And a bishop ought to be above reproach,

It is clear that Tby saying above reproach he did Above reproach does not refer

not speak in referencetothe aim to the slander of other people of slanderers but was conside- but to his own life, since not ring his life. For not even Paul even Paul in any way escaped himself could have escaped the the charges of slanderers. accusation of slanderers.* 3:2b the husband of one wife,

People have understood this in different ways.

TBut ludicrous is[100]the prac- It is quite ludicrous to find tice now observed by a great the practice observed by many. many. For if someone living For if someone living chastely chastely should take a second should take a second wife, they wife, they do not admit such do not admit him to the cleria person to the clerical order. cal order. But if someone who But if someone living licen- has lived in an unfitting way has tiously should lawfully take a lawfully married one wife, he single wife, he is received in is advanced, even though blesthe clerical order and advan- sed Paul clearly allows a second ced, even though blessed Paul marriage to take place, while all clearly would allow that second sexual intercourse outside law-

marriages should take place, ful marriage is clearly fornicawhile all sexual intercourse out- tion. side lawful marriage is clearly

held to be fornication. And

566 AD TIMOTHEUM I tus Paulus euidenter adnuerit scapiic émtpébavtoc ytvecbar, masecundas debere nuptias fier, ong de tig mapa Tov vouLWoV Yaomnis uero permixtio quae pov xottng mopvelac obong capac. praeter legitimas nuptias habe- xat maptnus téwo Exetvo, Ot xat s tur euidens fornicatio est. etin- dvo yuvatxag ctkynpdta capiis (voterim praetermitto illud, quod wutuove Aéyw), Bartloavtes ert tov et duas uxores legitimas palam xAYypov mapcyovaw adedic, xatror accipientes et baptizant et in ye emt té&v Aowtay avdtd vAdTTEO-

clero eos indiscrete producunt, Oat doxotvtes, wo &v tod Bartio10 et quidem cum in ceteris id patos moLodvtos avtov obxétt civat obseruare existimentur; quasi ovvwxyxdta dvotv yovargiv’ moAAG-

quia baptisma faciat eum non xtc dé todtO xat emt tv xaBdArov habuisse duas uxores. frequen- woyOyodv diampatréuevor, olovtas ter autem hoc idem agunt et xaAAtota movety, ct 5) BanriGovtec 15 de illis qui sunt praui arbitrii, tov é6ma¢ mote ECyxdta Ent thy TOD existimantes se optime facere s1_ xAypov Aertoveylav mapkyotev, w7-

baptizantes illum qui uita uixit dév doetig xat tHo mEepl THY edoéluxuriosa ad functionem cleri- feav émuedrctag ywmptown éxaydcatus produxerint, quinullanec wpevov. fva yao crwrhow tod Bar-

20 Uuirtutum nec pietatis diligentia ticowatog thy aittav, éo’ 7 dtdopraeditus umquam fuisse uide- tat, med¢ hy odde apopky eHéAovoty

tur. ut autem silentio praete- of zoAAot’ éxetvo yotv cidévar adream baptismi causam ob quam ‘ove éypyy, ott 6 waxcorog Tadao datur, ad quam rationem pluri- megl Blov vouoberet, xx8’ bv vout2s minequeinspicere uolunt, illud Ce detv ECyxévan tov éxtoxomov, ov uero conueniebat eis scire, qUuO- 7ept ovyymoencems Siaréyetat tHe

niam beatus Paulus de uita il- [8&4] ydprtog moooywouévng tote la disputat secundum quam (ut 76 Bartiowa elAnodow’ ci yao d7 idem: opinatur) oportet uixisse ‘todto yiveo0at obtwo xaddv, TeE30 episcopum, non de concessione pitty rKeox YH vouobecta rod Tavpeccatorum disputat quae per Aov, ovyywenoavtos xat tov 67agratiam gignitur illis qui bap- azote Brocavta BartiGovta edOdc 3 queretur (for quae praeter) C* || oBons. capdds edd.; for. leg. obans oa-

povc. 4 IlegitimisnuptisC*H 7 post (bef. duas)addr 8 accipites C* accipitis Hacceptasr 11 existimanturr 12 quae(forquia)CH 14 BarctCovtas Cr.; txt., cod. Fr. (who however suggests Barticavtes) 19-20 nullam,

diligentiam H 23 baptismaC* 26 eosH 27 ciuitate C H ciuilitate r (for deuita) || dt&om.cod.edd. || mpoyevouévyng Cr. 29 opinantur C (corr.) 32 Barticbéveta Fr.

FIRST LETTER TO TIMOTHY 567 for the time being I pass over And for the time being I pass the fact that they both baptize over the fact that, baptizing those who publicly take two la- even someone who has clearly wiful wives and [101] advance taken two wives (I mean law-

them to the clerical order wi- ful ones), they introduce him thout scruple, even though af- to the clerical order without terwards they are thought to ob- scruple, eventhough afterwards | serve this rule—as though bap- they think this rule should be tism made him not to have had observed—as though baptism two wives. And often they do made him no longer someone the same thing for those per- who had lived with two wives.

verse in their conduct, sup- And often, when they do this posing they are acting for the in the case of those who are best if, baptizing the one who completely immoral, they think has lived a licentious life, they they are acting for the best if, should advance to the service of baptizing someone no matter the clerical order someone who how he has lived, they should seems never to have been endo- introduce him to the service of wed with any diligence either the clerical order, even though

for virtues or for true religion. he has provided no proof of And let me pass over in silence virtue and a concern for true the purpose for which baptism religion. Let me pass over in is given, which reason a great silence the purpose for which many people are unwilling even baptism is given, which many

to examine. But they ought to people are unwilling even to have known that blessed Paulis keep in view. They ought at discussing that life according to least to have known that blessed which he supposes the bishop Paul is legislating about the life

ought to have lived; he is not according to which he supposes discussing the pardon of sins, the bishop ought to have lived; which takes place by grace for he is not discussing the pardon

those who have received bap- that takes place by grace for tism. And if they suppose it those who have received bapbest for this to be done this way, tism. For if it were good for this Paul’s entire legislation is use- to be done this way, Paul’s enless, as long as practice admits tire legislation would be useless,

someone to baptism no mat- since he would be permitting ter how he has lived and to be them to baptize someone no advanced to the clerical order matter how he lived and right [102]|—something Paul surely away to bring him into the cle-

568 AD TIMOTHEUM I tisma perceperunt. si autem cig xAypov kyew. oreo d&mnydoevhoc ita fleri optimum esse exi- tat wev mapa tH LlavAw, Bovadostimant, superflua est omnis le- wéva tov cig émioxonyy a&yduevov gislatio Pauli, dum res admittat waotvplav tia tio ExvTOD xados illum qui qualitercumque uixit xayallas amo tod mapeADOvtosg Exbaptizari et protinus in clerum «yeo0at Blov, Aro. mé&vtote yeyoproduci; quod a Paulo quidem v6ta torottov, 4} wetawedcta yovv abdicatum est. uult enim ut il- derxvduevov tr dy ard Tod yeloole quiin episcopatum adducitur vog émt tov xpetttova weteAnAviev 10 testimonium suae bonitatis ex Btov, 6 xat &uewov cicducOa ard praeterita uita habere uideatur, tév é&Jo° yivetat be mapa mroAACtc

qui et per omne tempus uitae vuvi, d¢ te xal uwéyrotov Stamoatsuae uirtutum studiis inhaesit, Ttowévorg xardv. aut certe poenitentia mediante 15 oOstendit quoniam a deteriori ulta ad meliorem statum transit. quod et melius cognoscere poterimus ex illis quae subsequuntur. fit etiam id et ad praesens a 20 plurimis, qui itaid faciunt quasi qui magnum aliquid agunt bonum. quod ergo dixit, unius uxo- TO Odv ULadco yuvatxdcg Gvdga Tris utrum, quidam sic intellexe- vé¢ obtws éFéraBov, 6 xat Eywrye 2g runt, quod et ego magis uerum ‘wxAAov aAnOsc elvar melouan Exaccipio, eo quod illo in tem- exdy tédte TOAAO! YEev xatTa tTavTOV

pore multi erant qui in idip- d8vo voutuoug elyov yuvatnac, 6 xat

sum duas uxores habebant le- a6 tod Macatxod véuou zrotety gitimas; quod et Moysaica le- avtotc émetéteparto’ moAAol dé vo-

30 ge facere eos licenter eueniebat. wtuny yovtes wlav, taut ev od% multi uero unam legitimam ha- ‘jpxodvto, éxéyonvto de nal Eréoaus

bentes uxorem noneranteicon- Aro. madtoxats eavutay, A wat cic tenti, permiscebantur uero et tao tTuyovaaus TOAAaKLG Ades aUaliis s1ue ancillis suis siue et allis apté&vovtec’ 6 nat weyor THs SeVeo

3s mulieribus absolute lasciuien- ytvetat mapa tT&v odx ertedonévov I sicut (forsi)C* Hr 2 est (for esse) C* est ut C (corr.) 6 baptizare H

8 det (for dy) cod. 12 etquietC* 14 meditanteC*H 20 itaomr 21 aliquodr 23 ego dixi (for ergo dixit)C 26 accipitH 31 ératoarg (for etépaic) cod. (corr.) 32 ear

FIRST LETTER TO TIMOTHY 569 renounced. For he wants the rical order. Paul forbade this, man brought to the episcopate since he wants the man brought to be seen having testimony of to the episcopate to introduce his goodness from his previous some testimony of his own good lite, someone who even through character from his previous life, the whole time of his life has that he was always like this or adhered to the pursuits of the at least could demonstrate by virtues, or, if repentance has in- repentance that he has passed tervened, has without doubt de- over from a worse to a better monstrated that he has passed life. over from a worse life to a better condition. We shall be able We shall know this better by to recognize this better in what what follows. But this takes

follows. Even this is done at place now with many people, the present time byagreat many who do this as though it were people, who do this as though some greatest good thing. they were accomplishing some great good.*?

Then there are some who Then there are some who

have understood the husband of have taken the husband of one one wife the following way— wife the following way—which

which for myself I prefer to for myself 1 am more persuaaccept as true. At that time ded is true. At that time there there were many who at the were many whoatthe same time same time [103] had two lawful had two lawful wives, somewives, something it turned out thing they were permitted to do they were doing by permission, even by the Mosaic law. And even by that of the Mosaic law. there were many who, though But many who had one lawful they had one lawful wife, were wife were not satisfied with her not satisfied with her but used but were sexually involved with other women, as well, whether other women, acting licentiou- they were sinning with their sly whether with their own ser- own servant girls or often wivants or simply with other wo- thout scruple with those they men. ‘This continues to be done chanced to meet. This hapup to the present time by those pens up to the present time on unwilling to apply any diligent the part of those who have no *2See Swete’s note (2:102): “I.e., the promotion to holy orders of persons who before their baptism had been not only digamists, but unchaste.”

570 AD TIMOTHEUM I tes; quod et usque ad praesens cwgpoavvysg toto sloyxéevat Tov fit ab illis qui pudicitiae dili- Ilataov Egnoav, Hote tov Torodgentiam nullam uolunt adhibe- ‘tov cig thy émoxoryy mapayeoban, re. aiunt ergo Paulum id di- 66 &yaydéuevog yuvaixa swppdvws s xisse, ita ut ille qui e1usmodi éBtw yueta tadtys, meocsyav avy est [ad] episcopatum produca- xat wéyprg adtH¢ OplGwv tis vtur, qui uxorem accipiens pu- sews THY dpekw. as eitic obtac dice uiuebat cum ea, conten- Choac, amoBarwy thy tooTEPaY vOtus ea tantum et usque ad il- uluws ayayouto Sevtépav, TOV avro lam naturae motus sistens. qui tov dy tedmov Brovs xat peta tTavSi sic uiuens post amissionem ‘76, wy cloyeobar adtov xata Thy primae secundam legitime ac- ‘tot IlabAov vowobectay tig ete THY ceperit, eodemque modoetcum émoxorhy mapddov. toto etojoilla uiuere perstiterit, non de- Oat mapa tod raxaprwtatov [lavts bere prohibere eum ad episco- Aov vevonxotas Tivas Ta&VU YE aTCOpatum transire, secundum Pau- déyoua, udArota ma&vtwv od tteL00-

li definitionem. hoc dixerunt wevog 6tt 6 tov dedtEpOv YapLov 6uquidam a beato Paulo et defi- otwe émtospas TH tpwTew, El vout-

nitum esse et statutum; quo- wwe ylyvorto, cig extoxonhy Tapte20 rum ego dictum ualde respuo, vat tov tTorodtov ExmdAvoev. 6 Yao nec suadeor illis quod is quise- simav Aéyw 0é taic ayduotc xal cundas nuptias similiter praeci- taic¢ yy#oeatc, xa Ou0d cvvapas avpit, illum qui post amissionem ‘Tov¢ xat va vouov éeveyxav, dyprimae secundam uxorem suo dog Hy Ev Tt &UDoTEepOUSG HYovMEvOs.

2s ordine accipit ad episcopatum etxotmc th yao SuaedrdttTe. nat produci prohibeat. quienim di- ye thy tij¢ oboews dock 7 xaldxit: dico autem innuptis et ut- ov wh éaynxévar, } eoynuéevan wey, duis, et simul coniungens utriu- dmoBeBAynxdta dé odx Eye; Emel sque unam legem uisus est de- al ovvtvytas TO ToLrodto UWKAAOV

30 prompsisse, euidens est quod éotw 7} yvauys. 6 wev yao Eoxyunum esse utrisque existima- xc éml TOAD THY ExvTOD Bracacay bat. quid enim differt secun- ‘yuovatxa, amédavoev avtng ep’ boov dum naturae motum autad ple- éfovAceto, 6 dé eta Boayd moAAanum non habuisse, aut habuis- xt¢ adthy amoBarev é& avayune ert

2 abillisomCr 6 adomC*H 1o sitens (forsistens) C* H siteiusr 13 eoque (for eodemque)r 15 prohiberir 17 diffinctionem C* deffinitionem C (corr.) difinitionem H diffinitionemr 18-19 definctum C* H 1g _ fuis-

seH 21 ab(aft. suadeor) addr 22-23 praecepitr 24 uxoremomH 26 prohibeor H 31 inquit (aft. unum) addr

FIRST LETTER TO TIMOTHY 571 care to chastity. Since all this is care for chastity. Since all this so, they claim that Paul saidthis 1s so, they have said that Paul so that there should be advan- made his statement so that the ced to the episcopate someone kind of man to be brought to the who, taking a wife, was conti- episcopate would be one who, nuing to live chastely with her, marrying a wife, continued to kept together with her and con- live chastely with her, keeping

fining the activity of nature to to her and limiting the appeher. If someone living this way tite of nature to her. So, if soshould lawfully take a second meone who lived this way were wife after the loss of the first to marry a second wife lawfully and should continue living with after losing the first, and liher in the same way, this should ved the same way with her, acnot prevent him from passing cording to Paul’s legislation he on to the episcopate, according should not be barred from ento Paul’s ruling. Some have said trance to the episcopate. I certhat this is what blessed Paul tainly accept what they have un-

both ruled and established. I derstood most blessed Paul to

strongly reject their opinion,*? have said, and most of all | am nor am I persuaded by them not persuaded that the one who that he who in a similar way ina similar way permitted a seadvised second marriages [104] cond marriage after the first, would prohibit from advance- provided it took place lawfully, ment to the episcopate the man would have prevented such a who after the loss of his first man from entering the episcoshould take a second wife in or- pate.

der. For when Paul said (1 Cor For since Paul said (1 Cor 7:8), and I say to the unmarried 7:8), and I say to the unmarand the widows, by joining them ried and the widows, both joitogether he has plainly brought ning them together and brinforth a single law for both, and ging forth a single law, it was it is clear that he thought both clear that he considered both to to bein one condition. For what be in one condition. He was difference is made with respect quite right. For what difference to the activity of nature whether is made with respect to the apit has not been exercised at allor petite of nature whether it has has been exercised and lost and _ not been exercised at all or whe*3’'The translator has clearly misunderstood Theodore and imposed his own view, as the rest of the translation shows.

572 AD TIMOTHEUM I se quidem et amisisse et non tov tig devté—pag Eoyetar yawov' habere? nam huiusmodi ratio éotw dé tadt« cuvtvytag ob yvamagis in euentu consistit quam wns xatopV@uata, &mep *etaCev ad propositum respicit. nam is 6 paxderog de” 6Aov gatverar Iads qui habuit multo tempore co- dog, tov zig Emtoxomyy tapayduenuiuentem sibi uxorem, poti- vov uddArota amd ToLoUTHYV Yvaottus utique est eam in quantum Ceofat detv Hyobmevoc: Emel xal yé-

uoluit; qui uero post exiguum Aotov voutGew Tadaov vououc tOé-

tempus eandem amisit, neces- vat uy yyouny dSoxiaCovta, Ar’ ro sarie ad secundas accedit nup- amo tig cuvtuytacg THY Std&xeLot tias. accidunt autem ista euen- épyaGéuevov. ei yao tig Exetvo tu potius quam directione arbi- Aéyou, St. urxok xat tHS ovvtvtril. quae discutiens ad plenum ytac¢ ppovttoac, mActovog THS axotbeatus Paulus, eum qui uel ma- Betac émucrAduevoc emt tov eEmto-

15 Xime in episcopatum produci- xémov, évéurcev abtov bSrw> TtOtur de tali uita cognosci debe- té ux Setv xexotvwvynxdta yovarxt’ re intulit. nam et ridiculum est axovétm, &t. xata ToUTOV Tov Adbeatum Paulum legem statuere yov oddé ueta Bartiouatog ToLodnon arbitrium uel propositum ‘tov mapayeobar Sixarov Hy. od yap 20 probantem, sed ex euentu etex dy 76 Bartioun FH ovx elvar adtov accidente discretionem statue- dvotv xexowwvyxdta moet yuvat-

re. si autem quis dicat quo- &tv, ¥ mapa mow wo we xexoLniam de euentu et de accidente vwvyxdta brokauBavecBat oAAG exiguum quid curans apostolus, dé 7Aéov Tov ue Ev ovYyEyovoTa 25 cum magna diligentia et scru- xata thy vdutnov ovvagerayv, mToApulositate de episcopis uoluit Aatc 38 Eréoatc dxorkkotWws GUULTAK-

statuere quod debent uni tan- xévta, xat meddyAov Ext TH ToOLovtum coire uxorl; audiant quo- tw yeyovéTa Biw cig Thy éEmroxoTyy niam secundum hanc rationem rapayeobat ody Sovov, xatTK ve TOV

30 neque post baptisma illum qui avtov Adyov, da TO TOD Bartiouatalis est produci iusta ratione ‘tog tetuynxévar. et yao dh Tov vopatietur. nec enim baptisma fa- utuas dvotv cvutAaxévta, cwopdcit illum non duabus coisse uxo- vws¢ te adtatc cuveCnxdta, moo0éribus, aut apud omnes facit exi- ot ywmuns paoxorev dv &xotBerav 1 quidam C * H quiddam C (corr.) || etom H 2 non(fornam)r_ 5-6 conuenientem Cr 6-7 potiusH* g-10 necessarior 13 b. Padpl.H 14 eumomr 18 constituere (for stat.)r 19 mapayevécbat cod. edd. 20 ex accidenti discretione H 21 accedente C* (bis) 23 accidentiH 24 exiguam

C* H 27 deberentr || in (foruni)r 34 homines (for omnes) r 34 existimare 7

FIRST LETTER TO TIMOTHY 573 so not exercised? For anaffairof ther it has been exercised but this kind consists in the circum- cast away is not exercised, since stances and does not regard mo- such a thing belongs to chance

ral purpose. Forhe whohashad rather than to will? For the for a long time a wife suitable man who has had a wife living for him has certainly possessed with him for a long time has enher as much as he has wanted, joyed her as much as he wanbut he who has lost his wife after ted, but often the one who has a short time necessarily goes on lost her after a short time netoasecond marriage. Andthose_ cessarily goes on to marry a sethings happen by circumstance cond wife. These things berather than by the guidance of long to chance rather than to the

free choice. In his complete achievements of purpose. In examination of the subject [105] completely examining the su-

blessed Paul has set forth the byect, blessed Paul appears to view that the man advanced to consider that the man advanced the episcopate ought especially to the episcopate ought to be to be recognized for this kind especially recognized from such

of life. For it is ludicrous to things, since it would be ludisay that blessed Paul is esta- crous to suppose that Paul is blishing a law not to sanction setting down laws not to sancchoice or purpose but is establi- tion purpose but to make a deshing one that makes a determi- termination from chance. nation on the basis of circum-

stance and chance. And tf so- For if someone were to say meone were to say that the apo- that, with little thought for stle with little concern for cir- chance, it was because he was cumstance and chance wanted concerned with greater strictwith great diligence and strict- ness regarding the episcopate ness to establish concerning bi- that he made the law that the shops the rule that they ought bishop should have intercourse to have intercourse only with only with one wife, let him hear one wife, let them hear that by that by this reasoning it would this reasoning he would neither not be right for someone like have allowed someone like this this to be advanced even with to be advanced with just rea- baptism. For baptism does not son after baptism. For baptism make it the case either that he does not make him not to have has not had intercourse with had intercourse with two wives. two wives or that he is supposed

or make him thought by all to by all to have had intercourse

574 AD TIMOTHEUM I stimari quasi qui unam habue- éxt thy émtoxomyy odx clvat dexrit uxorem; multo uero amplius ‘tév, 7oAAG TAEOV TOV Kal axOAKO-

eum qui unam legitimam ha- tw¢ Brdacavta od Deurtov Ext toto bet uxorem et multis aliis luxu- mpokyeoOat, éxerdy tod Bartiouo5s riose uiuendo permixtus est et Tog adT@ tTuYEly eyeveTo. nat tadmanifestatus est talis uitae fuis- ta ev cionolw meet tod pds yvse, ad episcopatum non debe- vaixdco Grvdoa: ob dy THY EpUyvetay re produci, licet etsi secundum ocagéotepov cineiv avaynatov ny7n-

eorum uerbum baptisma fuerit cducla, urxor tS xoxtovoNS Taro adsecutus. si enim ille qui le- o& totg moAAoIg Poovticavtes cuvygitime duabus iunctus uxoribus Oetac.

et proposito sui arbitrii pudice cum illis conuixit, non debet in episcopatum recipi ob scru-

1s pulositatem uero uitae; multo amplius eum qui luxuriose ulxit, indecens est ad hoc produci eum ea ratione qua baptisma adsecutus est. haec quidem dic20 ta sufficiunt de illo quod dixit unius UxOris Uirum,; CULUS Inter-

pretationem euidentius dicere ipsa sumus necessitate inpulsi, consuetudinem illam quae apud

2; plurimos teneri uidetur despicientes.* nam plenarie sensum apostoli in subsequentibus manifestabimus eX ipsis sermonibus, uel maxime dictorum facientes probationem;

2 multoa. ueror 4 etomC*H 8 etsiomr g uerborumC Ar 11 The catenist adds: xat tatra wév Oeddwpoc &vtixpus tots Evapyéow Wayduevos, Ty te ExxAnoractixy, trapaddoer xal ma&aars tats cvvddoic: med & Suvycetat TUG AVTELTCELY, KALPOD KAAOUVTOS. 12 propositifr 19 estomH 20 sufficiantr

23 compulsiH 27 pleniorem C*,r plena re C (corr.) plenere r

FIRST LETTER TO TIMOTHY 575 be as though he had only one only with one. And how much wife.** And how much more more is it not sanctioned that must the man not be advan- there should be advanced to the ced to the episcopate who has episcopate a man who has been one lawful wife but by living li- lawfully joined to one wife but centiously has had sexual inter- who has been sexually involved course with many other women with many other women licenand has been conspicuous for li- tiously and has become conspiving such a life, even though it cuous for such behavior, even is granted according to their ar- though according to the same gument that he would have re- argument he had received bap-

ceived baptism. [106] Forifthe tism. For if they should say man who, lawfully joined totwo that the man who has been sewives, has also lived together xually related to two wives and with them chastely by the pur- has lived chastely with them by pose of his own choice should the purpose of his will should not be accepted into the episco- not be accepted into the episcopate truly on account of strict- pate because of strictness, how ness of life, how much more in much more is it not right that the case of the man who has li- the man who has lived licenved licentiously is it improper tiously should be advanced to that he should be advanced to it this since he happens to be bapon the grounds that he has re- tized. So much for what should ceived baptism. This is enough be said about the husband of one to say about the husband of one wife. Quite clearly we have conwife. Quite clearly we have been sidered it necessary to give an driven by very necessity to give interpretation of this, because our interpretation, because we we disdain the custom that predisdain that custom seen to be_ vails with many.” held by a great many.*

Now we shall make the apostle’s meaning completely clear in what follows, on the basis of his discussion and by examining his *4'That is, strictness must apply to the candidate’s life before baptism. What Theodore wants to deny is that baptism cancels out one’s previous life, and his argument with the view he rejects is that those who hold it are inconsistent 1n that they insist on the rule of one wife only after baptism and suppose this a rigorous rule. 75'The catenist adds: “Theodore is making these polemical remarks against obvious authorities, both the ecclesiastical tradition and all the synods. Someone will be able to refute what he says, if occasion calls for this.”

576 AD TIMOTHEUM I nam uirtutis et aequitatis ratio postulat ut is qui de tali negotio loquitur non consuetudinem aequitati anteponat, sed Pauli leges discutiat, et illa Deo aptet quae e1 decent aptari qui semper cum iustitia et non euentu aut accidenti uniuersa solet probare, sed ses cundum propositum et arbitrium hominum unumquemdaue scit iudicare. nam et illa quae baptismi sunt frequenter euentus fieri solent; aliter adsecutus ob infirmitatem aut ob aliam aliquando occasionem in infantiam baptism gratiam, aliter uero post senectutem longaeuam, qui et per omne tempus uitae suae ulxit luxu10 riose, tempore uero mortis baptismi gratiam adsecutus. ille uero qui ab infantia baptisma fuerit adsecutus, diligentiam uirtutibus adhibuit plurimam, deliquit uero et aliqua utpote homo, et ut adsolet fieri, incurrit etiam et in graue peccatum infirmitate magis lapsus quam affectu animae; ridiculum dignum erit, si idem ts eX euentu noceatur, nullum iuuamen ob bonorum adsequens diligentiam eo quod in infantia baptismatis gratiam est adsecutus; iste uero, quamquam nihil sustinuerit pro quibus peccauit, adhuc et clarus in futura uidebitur uita, et hoc cum nullam bonitatis habuerit diligentiam, quia ita euenit ut in finem uitae suae baptisma 20 adsequeretur. sed haec ab illis intellegi debent qui nesciunt rationem ob quam baptisma datur. sed nec diuinas uoluerunt examinare scripturas, ex quibus discere poterant quoniam Simonem nihil

adiuuauit baptismi donum propter propositi prauitatem, Spiritu sancto in eo non requiescente; latroni uero ut in paradisi habita2, tionem transiret nullum adtulit impedimentum, ob propositi e1us uirtutem, ea ratione qua non fuerat baptisma adsecutus. dico autem haec non ad destructionem baptismatis, sed propter eos qui sub occasionem baptismatis incuriam multam inducere adnituntur 1udicio iusti Dei. nam et baptisma magnum, eo quod tanto30 rum bonorum continet largitatem; et propositum uniuscuiusque necessarie iudicatur ex Domino Deo, a quo uel maxime et baptismi donatio multum suscipientibus illum potest conferre 1uuamen. nec aquae natura sed suscipientium fides perfectam Dei li2 legeH 4 euentusC*H 7 firmitateH firmitatemr 8 inomC*Hr g longaeuumr 10 gratiaH 13 soletCr 14 dignumomr 15 honorem (for bonorum) H 16 estomCH 17 sit (aft. ads.) add C (corr.): txtr 18

nullaH 19 inomH 21-22 eximinareH 23 adiuuabitr 25 adtullitC 26 quam H 31 necessarior || Dom. et DeoH

FIRST LETTER TO TIMOTHY 577 words as carefully as possible. For the principle of virtue and impartiality demands that the person who speaks of such a matter should not place custom before impartiality but should discuss Paul’s laws and should apply to God what ought to be applied to him, since he customarily examines all things with justice and not by circumstance or chance; rather, he knows how to judge each individual human being in accord with his purpose and choice.

For even those things that have to do with baptism usually happen as chance events. In one case someone receives baptism because of sickness or sometimes because of some other [107] circumstance for the grace of infant baptism. But in another case it is at the end of extreme old age that someone who has lived his entire life licentiously at the time of his death receives the grace of baptism. But suppose someone who received baptism from his infancy has applied very great diligence for the virtues, yet has committed some transgressions, as he is human and as usually happens, and has even run into serious sin because he has fallen more by weakness than by the disposition of his soul. It would be ridiculous if he were harmed by circumstance, gaining no help from his diligent care for good things, because he received the grace of baptism in infancy, while that other person, though he suffered nothing because he sinned, still would appear illustrious in the life to come—and this although he had no diligent care for goodness—because it so happened that he received baptism at the end of his life. Now these considerations ought to be recognized by those who fail to know the reason for which baptism is given. Yet they have been unwilling to examine the divine scriptures from which they could have learned that the gift of baptism gave Simon nothing by way of help because of the perversity of his

purpose, since the Holy Spirit did not rest in him (Acts 8:1424). On the other hand, no obstacle on the grounds that he had not received baptism prevented the thief from passing over to the dwelling of paradise because of the virtue of his purpose (Luke 23:40-43). But | am saying these things not to demolish baptism but because of those who [108] take baptism as an occasion for striving to introduce much negligence into the judgment of God, who is just. Indeed, baptism is a great thing because it includes the liberal distribution of such great good gifts; as well, the intention of each individual is necessarily judged by the Lord God, from whom especially the gift of baptism is able to contribute much help

578 AD TIMOTHEUM I beralitatem in baptisma adtrahere solet. uideamus autem et cetera quae de episcopo dicit: sobrium.

ita ut cum sollicitudine prospiciat illa quae geri conueniunt.

5 pudicum.

necessarie, eo quod in commune et uirorum et mulierum constituitur doctor. ornatum. conuersatione, motu, specie; per omnia ostendit qualem co10 nueniat esse episcopum. hospitalem.

conuenit esse episcopum hospitalem, non absolute dicit peregrinorum omnium, sed illorum qui eiusdem fidei sunt; quos notos extantes sibi ut suos suscipere debet cum summa diligentia.

5 docibilem.

hoc eius opus ut doceat homines et uirtutem et pietatem; si autem docere ista nescierit, ignorare uidetur illud quod profitetur edocere. sed non illum dicit docibilem qui longam potest prosecutionem uerborum in ecclesia facere—hoc et perpauci solent 20 implere—sed qui potest qualicumque sermone et in commune et singillatim unumquemque dogmata pietatis instruere, tam pietatem quam uirtutem, et quibus modis implere debent ista ex quibus uel maxime augmentum illa adsequi poterunt. si ista episcopus nescierit, nihil a ceteris differre uidebitur, superfluam speciem 2s doctoris in se simulans. denique et cito scribens inter cetera quae de episcopo dicebat, ait quoniam oportet eum retinere id quod secundum doctrinam fidele uerbum, ut potens sit exhortare 1n doctrina sana et eos qui contradicunt arguere; sic uult nihil deesse episcopo illorum quae ad doctrinam pertinent.

30 non uinolentum. jure id dicit; sienim et omni homini hoc necessarium est, multo Magis episcopo, qui omni in tempore paratus debet esse ad actum illorum quae fieri conueniunt.

16 est (aft. hoc) add C (corr.) 17 istadocereHr 18 solum (bef. illum)

addr 20 quiomH 22 debeantr 23 poterantC *Hr 27 exhortariC (corr.)r 32 inomCr

FIRST LETTER TO TIMOTHY 579 to those who receive it. It is not the nature of water but the faith of those receiving it that is fitted to draw the perfect generosity of God into baptism. But let us see what else Paul says about a bishop: 3:2c sober,

So that with great care he may be attentive to what ought to be done. 3:2d chaste,

Necessarily, because he is appointed in the community as a teacher of both men and women. 3:2e adorned, In way of life, in gait, in appearance. By all this he shows what

sort of person ought to be a bishop. 3:2f hospitable,

He says that a bishop must be hospitable not simply to all foreigners but to those of the same faith, whom he ought to receive as his own, when they are known to him. 3:22 an apt teacher,

His work is to teach people both virtue and true religion. [109] And if he should not know how to teach these things, he would appear to be ignorant of what he professes to teach. But Paul does not mean that an apt teacher is someone who can make a long procession of words in the church—very few usually accomplish this—but someone who by whatever speech, both in the community and with individuals, is able to instruct each person in the doctrines of true religion. And since it is as with true religion so with virtue, he should be able to instruct them in what ways they ought to fulfill those duties by which true religion and virtue can especially gain increase. If a bishop should not know these things, he will appear to differ in no way from the rest, fergning in himself the useless appearance of a teacher. Soon afterwards, writing among other things what he had to say about a bishop, Paul says that he must hold fast to (Titus 1:9) that word which 1s faithful according to teaching, so that he may be able to exhort | with sound teaching and to refute those who contradict it. Thus, he wants a bishop to lack nothing that pertains to teaching. 3:3a not a drunkard, He rightly says this. For if this is necessary even for everyone, how much more it is for a bishop, who ought to be ready at every time for doing what ought to be done.

580 AD TIMOTHEUM I non percussorem.

ne absolute aut sine causa, aut adsidua increpatione, feriat quemquam. uult eum cum modestia magis de singulis agere, sicut et in secunda epistola dicit: modestum eum oportere ad omnes, non s recordantem malitiam, in mansuetudine docentem eos quit resistunt; li-

cet si et increpare aliquando sit necessarium, uideatur ab ipsa necessitate illud facere, et non arbitrii sui ferocitate. denique dicit: sed modestum esse, non litigiosum.

his adicit et aliud:

10 non cupidum pecuniarum. hoc prae ceteris omnibus necessarium est episcopo, quod si illi hoc non adfuerit, numquam diligentiam adhibet conuenientium,

eo quod cupiditas pecuniarum multa eum facere inpellit ex illis quae fieri non conueniunt. 15 domum suam bene regentem. hoc est, ‘dispensantem et diligentiam adhibentem.’ denique et ipsum regimen ostendens quid dicat, adiecit: filtos habentem in subtectione cum omni pudicitia.

et his consequenter adicit: 20 st autem quis domut suae praeesse nescit, quomodo ecclesiae Dei diligentiam adhibebit?

qui suos conuenienter regere nescit, multo magis ecclesiam regere uel docere minime poterit. nam quod dixit: filios habentem in subtectionem, non de arbitrio filiorum dicit sed de patris sollici-

2, tudine, ita ut ipse adceleret eos pudice instituere et subditos eos habere, obtemperantes sibi in quibus de conuenientibus dat illis consilium. si autem patris tali existente arbitrio, filii in deterius persistere uoluerint arbitrii sui prauitate, non patris culpa est. eo quod ad praesens de elus proposito loquitur ita ut erga suos sollici30 tudinem expendat ut cum modestia et disciplina et grauitate insti-

tuentur; ex hoc ostendi potest quoniam eodem modo et de omni-

5-6 licet se et C * A licet si (om et) r: txt C (corr.) 13 pecuniariar || enim

(foreum)Cr 15 suamomr 1g dicitr 20 siquisautemCr 21 _ habebit (for adh.) r 24 subiectioner 25 pudiceeos Cr

FIRST LETTER TO TIMOTHY 581 3:3b not a striker,

Let him not beat anyone simply or without cause or with constant loud reproach. Paul wants him to behave gently all the more with individuals, just as he also says in the second letter (2 Tim 2:24-25): he ought to be gentle [110] to all, not remembering wickedness, teaching those who offer resistance with

mildness.2° Granted that it is sometimes necessary to reproach, let him be seen to do this from the very necessity and not by the ferocity of his own choice. Then he says: 3:3c but to be mild, not quarrelsome,

He adds another point to these: 3:3d not greedy for money,

Above all the rest this is necessary for a bishop, because if this were not characteristic of him, he would never apply diligent care to what is right, because greed for money would drive him to do many things that ought not to be done. 3:4a rightly ruling his own household,

That is, “administering it and applying diligent care to it.” And then to show the very ruling he means, he added: 3:4b having children in subjection with all decency.

And in accord with this he adds: 3:5 And if anyone does not know how to take charge of his own household, how will he apply diligent care to the church of God? The one who does not know how to rule his own people fittingly

will much more be incapable by any means of ruling the church or teaching. For when he said having children [111] in subjection, he is not speaking of the free choice of the children but of the great

care of the father, so that he may be quick to train the children decently and to keep them obedient, submitting to his advice about what is right. But if, when the father makes such a choice, the children wish to persist in what is worse by the perversity of their own choice, it is not the father’s fault. This is because at present Paul is speaking of the father’s own purpose, so that he may expend great care on his own people that they may be established with modesty and discipline and seriousness. From this it can be demonstrated that he will have great care for all in 2©'The text is cited loosely. “Not remembering wickedness” suggests a textual variant or a misremembering of the text. See Swete (2:110): “for aveEtxaxov the translator seems to have had before him a&uvyoixanov.

582 AD TIMOTHEUM I bus erit sollicitus. nam et fil: Samuelis perspiciuntur, quod amore pecuniae iustitiam prodiderint; et non utique Samuelem incusamus ob eorum tale propositum. non neophytum, ut nein superbiam elatus in wudicium incidat dia-

5 bolt. ualde fatue quidam hoc in loco existimauerunt neophytum dicere apostolum illum qui secundum aetatem est iuuenis. quos conueniebat etiam etsi nihil aliud saltem illud perspicere, quoniam ipse I‘imotheus cui haec scribebat non modo iuuenis erat, uerum ro etiam et nimium iuuenis, ita ut per hoc contempni posse uideretur; scripsit ergo e1: nemo 1uuentutem tuam contempnat. nam et ipse

iuuenis cum esset in apostolatum electus est sicut in Actibus apostolorum Lucas insinuat. sed neophytum dixit aut illum qui nuper

, credidit, aut illum qui nuper baptismum est adsecutus. nam fidem 1s ‘plantationem’ uocat, sicut et scribens dixit ego plantam, hoc est, ‘ad fidem adduxi.’ et de baptismate similiter scribit: sz enim conplantati factt sumus similitudinit mortis etus, de baptismate dicens. etenim non adeo erant ista apostolorum tempore diuisa ut et crederent et baptizarentur, eo quod illi qui non baptizati erant nec fi20 deles tunc nuncupabantur; unde et ex eadem consuetudine adhuc et praesens illi qui baptizati sunt ‘fideles’ uocantur. plurimis uero in partibus neque christianos uocant eos qui non perceperunt baptisma. nam et apostolus sic dicit: sz quis autem Christi Spiritum non habet, hic non est ewus. euidens est quoniam Spiritum non ha2s bet qui baptisma non percipit. uult ergo eum qui in episcopatum producitur ex multo tempore fidelem esse et baptizatum; unde et multas causas dicit huic rei necessarias et ualde dignas. adiecit uero primam causam dicens: ut ne elatus in tudicium incidat diabol.. elatio enim dicitur qui in illis quae sibi non adsunt extollitur, ma30 gna de se sapiens. nuper ergo credens et baptism gratiam potitus

2 perdiderint iust.r 3 talemC*H 4 neofitum CH 8 saltimC || praespicere C prospicerer 15 hocestegopl. C*H 16 induxiH 17 similitudiH 19 erantbapt.H 20 nunccupabanturC* || consuetudinem

C*H || adpraes. C (corr) 21 illosH 22 uocansHr

FIRST LETTER TO TIMOTHY 583 the same way. For even Samuel’s children are singled out because they handed down justice for the love of money (1 Sam 8:3), and we certainly do not blame Samuel for such a purpose as was theirs. 3:6 Not a neophyte, so that he may not, lifted up in pride, fall into the condemnation of the devil.

Some people have quite foolishly supposed that the apostle in this place says neophyte of someone who is young in age. Even

if nothing else, they ought at least to recognize that Timothy himself, to whom Paul was writing this letter, was not only young

but even so extremely young that because of this he seemed capable of being despised. Therefore, Paul wrote to him (1 Tim 4:12): let no one despise your youth. Even Paul himself was young when he was chosen to be an apostle, as Luke implies in the Acts of the Apostles (Acts 7:58). Instead, Paul said neophyte either of the

person who had recently believed or the person who had recently [112] received baptism. For he calls faith “a planting,” just as in writing to the Corinthians he said (1 Cor 3:6): L have planted;*’ that is, “I have brought forth.” And in a similar way he writes of baptism (Rom 6:5): for if we have been planted together in the likeness of his death, speaking of baptism. Indeed, in the time of the apostles those two things were not separated to such an extent, so that they both believed and were baptized, because those who were not baptized were not at that time named “faithful.” And

so by the same custom those who have been baptized are still called at the present time “the faithful.” And in a good many places they do not even call those who have not received baptism Christians. Indeed, the apostle speaks this way (Rom 8:9): but if someone does not have the Spirit of Christ, he is not his. It is clear that whoever has not received baptism does not have the Spirit. Therefore, Paul wants the person advanced to the episcopate to be faithful and baptized for a considerable time. And then he also says there are many and quite worthy reasons for this practice. And he added the first reason by saying that he may not, lifted up, [113] fall into the condemnation of the devil. For “lifting up” refers to someone who 1s exalted in those things that are not his, thinking highly of himself. Therefore, someone who is a recent believer and has received the grace of baptism and has not yet furnished 77 Here épbevoa; thus, the “neophyte” is the one newly planted by faith or baptism.

5384 AD TIMOTHEUM I et necdum sui propositi probationem praebens neque secundum ordinem doctus de illis quae ad se conueniunt, si productus fuerit ad hoc ut alios ipse doceat, ab ipsa ordinatione elatus magna desipiet. qui et quasi magister discere ab aliquo interdum non pa5 tietur, eo quod doctor sit ipse constitutus; docere autem nescit, eo quod primitus non didicit. elatus uero extitit in illis quae sib1 secundum ueritatem minime adsunt; uane uero extollens se propter inpositam magisterii speciem, nihil differre uidebitur diabolo, qui minister Dei creatus quae magna de se sapere est adnisus, Dei s110 bi adsciscens et nomen et honorem; in illis se extollens quae sibi non adhaerent iustam iudicis poenam expectat. ita ut manifestum sit ex his illud quod [in] superioribus dicebamus, quoniam Paulus per omnia propositi probationem requirit, talem esse et episcopum uolens qui in opere propositi sui documenta praestare pos1s sit. quod baptismati adesse nequaquam potest, remissionem enim peccatorum baptisma praestat—si sic absolute excepto proposito et hoc pronuntiare sit cautum—uirtutem uero non gestam non inoperatur. deinde et aliam dicit causam quod oporteat uirtutibus exercitatum eum esse per omnia erga pietatem qui in episcopatum 20 est producendus: oportet autem eum et bonum testimonium habere ab his qui fortis sunt, ut non in obprobrium incidat et laqueum diabolt. ab his qui foris sunt edicens, illos putat qui extra ecclesiam sunt,

apud quos necessarie conuenit integram eum debere opinionem 2; habere prout potest; docens pariter ut opinionis suae diligentiam habeat. nam quod dicit tale est. sunt aliquae professiones quae secundum se illum qui eam profitetur reprehensioni subdi efficiunt, ut puta publicanus aut caupo aut leno, aut et aliud aliquid quod a plurimis uel reprehendi posset uel uituperari. uidemus etenim 30 frequenter homines de aliquibus non bonum habere existimare, ea ratione [qua] uitae suae opinionem maculis inusserunt, et ad plurimorum peruenit notitiam quia aut luxuriose uixerunt aut erga pecunias auari extiterunt, aut mercatum exercere uoluerunt ob iniustos et turpes lucres. hoc ergo uult dicere: ‘si aliqui fuerint tales, 2 non(bef.adse)addH 4 desipiatH 6 nonprim.r 12 in(bef. sup.) om CHr 24 necessarior 27 quidem (aft. illum) addr 28 utpoteH || et omr 29 possitr 30 bonamh. existimare H bonamh. existimationemr 31 quaomC Hr || maculis iniusserunt C* [inserunt C (corr.)] macu inuiserunt

(sic) H 32 qui(for quia)H 34. turpialucrar

FIRST LETTER TO TIMOTHY 585 proof of his own purpose or been taught in order about what is fitting for him, if he should be advanced to this position so that he would himself teach others, lifted up by this very ordination, he will greatly lose his senses. And as an official teacher he will not for the time being put up with learning from someone else, because he has been appointed as a teacher. But he does not know how to teach, because he has not first learned. And, lifted up, he has taken a prominent position in those matters that in truth by no means belong to him. And vainly exalting himself because of the outward show of a teacher placed upon him, he will appear to differ in no way from the devil, who, though created as God’s minister, strived to think highly of himself, arrogating to himself both the name and honor of God. By exalting himself in what does not apply to him he 1s waiting for the just judgment of the judge.

And so these remarks are aimed at showing that what we were saying above is obvious—that Paul in all respects demands proofs

of someone’s intention, wishing that a bishop should be such a person as is capable of setting forth instances of his intention in what he has done. ‘The fact that he has been present at baptism is of no avail at all, for baptism bestows the remission of sins—if without qualification and with intention set aside, [114] it may be safe even to affirm this—but it does not bring about virtue carried out in deed. ‘Then Paul speaks of another reason why the one to be advanced to the episcopate must be trained in all respects in the virtues that have to do with true religion: 3:7 And he must also have good testimony from those who are outside, so that he may not fall into reproach and the snare of the devil.

By declaring from those who are outside, he is thinking of those

who are outside the church, among whom the candidate ought necessarily to have an unblemished reputation as far as possible, and he is teaching that the candidate should have diligent care for his reputation. For what Paul means is like this. There are some occupations that of themselves cause the person who practices it to be subject to reproach, for example, a tax collector, or an innkeeper, or a brothel keeper, or any other occupation that could be censured or criticized by many people. Moreover, we often see people who do not have a good opinion from others on the grounds

that they have branded the reputation of their life with stains, and it has come to the notice of a good many people that either they have lived licentiously or have been miserly with regard to

586 AD TIMOTHEUM I qui ex antiqua uita et professione apud homines existimati sunt prauissimi extitisse arbitril, e1usmodi homines conuenit deiectare ne in episcopatum producantur, licet si et uideantur fideliter accessisse et uitam suam studio meliorum inlustrasse, donec per s longum tempus uitae suae et conuersationis documenta demonstrarent, ita ut opinionem suam in melius inlustrasse apud illos qui extra ecclesiam sunt uideantur. quare? eo quod licet tibi fideli contemplatione fidei uel baptismatis uideatur esse dignus, tamen praecedens uita adimit e1 fiduciam apud eos qui extra ecclero siam sunt, ita ut non modo iuuare possit exteros, sed exprobrari ob ultae suae turpitudinem.’ nam quod dixit: ut ne in obprobrium incidat, adicit et tertiam causam dicens: et in laqueum diaboli. haec causa prae ceteris alia est, nulla ex parte infirmior 1llorum quae ante dicta sunt, eo quod non est cautum tali homits nialiorum committere diligentiam et tantam ei repente praebere potestatem. quare? quia adhuc uitae et morum suorum necdum cautum praebuit documentum, et incertum est utrum nihil simile pristinae perficiat uitae, diabolo multas aduersus eum machinas inueniente ut iterum eum in antiquis praecipitet delictis; eo 20 quod nuper adhuc a deterioribus recessisse uidetur, et non potest sub alterius cura non pertinens in melius corrigi, eo quod ipse uidetur aliorum potius sollicitudinem habere commissam. sic per omnia ostendit illum qui in episcopatum producitur probabilem debere esse et uirtutibus illis quae secundum pietatem sunt 23 Ornatum; nec enim ob solam fidem aut baptismi gratiam dignum habere eum existimari istius esse loci, nisi et uitae et conuersationis suae fultus fuerit testimonio. tres causas necessarias exposuit quod ita conueniat fieri—unam quidem eo quod facile extollatur ab illa potestate qua docere ceteros statuitur; alteram uero quod 30 Oporteat eum bonum testimonium habere ab illis qui foris sunt; et tertiam, quod non caute de eo possent conicere eo quod incertum

2-3 deuitare (for deiect.) Hr 3. licet etsi licetr 4 arcessisse CH 8 fideC Hr || baptismater 14 ame(forante)H || eo quodest cautum non esttalir 19 et(aft. ut)addr 21 corrigeC* corrigereH 26 existimare 7

FIRST LETTER TO TIMOTHY 587 money or have been willing to engage in trade for unjust and sordid profits. Therefore, this 1s what Paul means: “If any should be like this, who from their former life and occupation have been thought by people to have been noted for a perverse choice of life, it is necessary to reject people of this kind, so that they may not be advanced to the episcopate, even though they may seem to have drawn near faithfully and to have illumined their life with zeal for better things. They should not be accepted until by a lengthy time [115] they show instances of their life and behavior, so that they may be seen to have illumined for the better their reputation

among those outside the church. Why? Because, granted that he may seem to you who are faithful worthy of baptism by his observance of the faith, nevertheless, his previous life takes away

confidence in him among those outside the church, so that he cannot help outsiders in any way but is held in reproach because of the shameful reputation of his life.” Now when he said so that he may not fall into reproach, he added a third reason by saying and into the snare of the devil. 'This reason is different from the others but in no respect weaker than those mentioned before, because it is not safe to entrust the diligent care of others to such a person and to bestow such great authority on him suddenly. Why? Because up to now he has not yet furnished a safe instance of his life and character, and it is unclear whether he may accomplish what is in nothing similar to his former life, since the devil contrives many devices against him so that he may hurl him once more into his former transgressions. Because he 1s seen to have withdrawn trom worse things quite recently and is unable to be set right for the better, since he does not belong to someone else’s care because, instead, he is seen himself to have the great care of others. Thus, in all respects Paul demonstrates that the person advanced to the

episcopate ought to be tried and true and adorned with those virtues that have to do with true religion; nor should one hold him deemed worthy of that position because of faith alone or the grace of baptism, unless he is supported by testimony both to his life and to his behavior. Paul has set forth three necessary reasons why it must be done this way: one, because the neophyte is easily exalted by the authority by which he is appointed to teach others;

another, because he ought to have good testimony from those who are outside; [116] and third, that they are unable to make conjectures about him safely, because it is unclear whether he will

588 AD TIMOTHEUM I est an in proposito meliore persistat necne ad antiqua recurrens sui deterior existat, sed studio meliorum inlustretur. haec quidem dicta sunt a Paulo qua a uiro diuina credito gratia dici debuerant. hi uero qui Pauli decretis superiores se esse existimant, nihil ho5 rum perpendere uolunt, sed plurimos in episcopatum producunt nec uitam eorum antiquam nec propositum examinare suadentes, sed ad defensionem suam hoc solum proferunt, quod aut nuper crediderit aut nuper sit baptizatus. sed siquis uult differentiam recognoscere illam quae inter Pauli decreta interque horum habetur 10 prudentiam, intendat causas ob quas non sic fleri oportere Paulus instruxit, et tunc perspiciet decreti eius utilitatem; examinet uero 1am Ipsis negotiis, et perspiciat si non de illis qui hoc modo facti sunt episcopi aut omnes causas istas inueniet aut saltem unam ex illis repperiet; aut inueniet eos elatione immensa extolli ita ut eos ts Quiineandem sunt gratiam accersiti nec similes sibi nec dignos esse existiment, et hoc de illis qui semper uitam suam studiis optimis

inlustrauerunt et non discesserunt ab illo optimo proposito quod in anteriorem uitam expendisse uidebantur; et maxime ob cupiditatem pecuniarum et quod omni ex parte coadunare properent 20 pecunias, si tamen tales antea fuerunt. aut certe ab illis qui extra ecclesiam sunt inproperiis pulsentur, pro quibus ante non multum temporis cum professionis essent talis aut talis, nullum uitae suae uel integritatis testimonium habentes quod possent talia augere, aliis diligentiam adhibere sunt praepositi. euidens uero illud ex 2; his quae a nobis ante dicta sunt quoniam beatus Paulus eum qui de praua uita ad meliorem uitam transiit et opere ipso uitae suae documenta praebuerit, in ecclesiasticam recipit functionem, non ob primam conuersationem reprobans eum, sed pro secunda dignum esse existimans. nam illum qui huiusmodi fuerit, necessario 30 testimonium bonum subsequitur ob uitae eius correctionem, quia in melius se sponte transtulit, et obprobrium pristinae uitae suae a se dispulit. et non est pertimescendum ne facile redeat in deterius qui arbitrio suo ab illis sponte discedere praehonorauit, optimum

1 si(foran)H || etin(forad)r 3 quiaueroC *H quaeuiror 4° sapientioresC || seomC*r 11 examineCyr 13 saltimC 17 quem (for quod) H 20 anteat.r 22 essetC Hr 23 habensH_ || -quoC (corr.) || alia(fortalia)H 24 autaliisC (corr) aliisetr || sui (for sunt) r || euidens... dictasuntom H 32 interius (for in det.) C* Hulteriusr 33 discere (for discedere) C*

FIRST LETTER TO TIMOTHY 589 persist in a better intention and not become worse by turning back

to his old way of life rather than being illumined by his zeal for the better. Paul has said these things as a man entrusted with divine grace ought to have said them. But those who think they are superior to Paul’s commands are willing to put in the balance nothing of this. Instead, they advance a great many people to the episcopate without urging an examination either of their old life or of their intention, but offer in their own defense only this—that he either has recently believed or has recently been baptized. But if someone is willing to recognize the difference between Paul’s commands and the sagacity held by these people, let him pay attention to the reasons why Paul has given instructions that it not be done this way, and then he will see the benefit of Paul’s command. And let him examine the very affairs that take place now, and let him see whether he will not find in the case of those who have been made bishops this way either all those reasons or at least will discover one of them. For one thing he will find them so

exalted by immense elevation that they consider those who have been summoned to the same grace neither like themselves nor worthy—and this about those who have always illumined their life with the best pursuits [117] and have not departed from that best intention they plainly expended in their previous life. And he will find others, most of all, who because of greed for money hasten to gather money from every quarter, if at least they have been like this before. Or he will find those who without doubt are assailed by reproaches from those outside the church, because not long ago they were of such or such an occupation. Although they have no testimony to their life or moral integrity that could promote such things, they have been put in charge of applying diligent care to others. But it is clear from what we have previously said that blessed Paul accepts for ecclesiastical service the person who has passed over from a perverse life to a better life and who furnishes instances of his life in its very activity, not condemning him for his first way of life, but considering him worthy because of his second. Now for the person who might fit these requirements there must necessarily follow him good testimony that his life has been set right—that he has passed over to the better by his own free choice and has driven away from himself the shame of his former life. And it is not greatly to be feared that someone would easily return to the worse who has by his own choice made it a matter of first

590 AD TIMOTHEUM I esse existimans ut meliorum curae studeat. secundum hunc modum etiam beatum Matthaeum ex publicano electum fuisse inueniemus, et ipsum apostolum inuenimus transisse, eo quod pristina uita eorum nullum illis adtulit impedimentum quin hoc officium 5 sumerent, eo quod et perfecto affectu meliorum studiis sese inlustrauerunt

diaconos simuliter. |

opinabatur quisquis usum diuinarum non habet scripturarum beatum Paulum presbyteros praetermisisse. sed non ita se res haro bet; illa enim quae de episcopo in anterioribus dixit, etiam et de illis dicit qui nunc nominantur presbyter, eo quod fantiquis temporibus utrisque 716 madAatdv 3& a&umotéoa.g tadhis nominibus uocabantur pre- tatg éxaAodvto tats meocnyootatc

sbyteri. et hoc notauimus [in ot mpecBUtepor. xalt todto éreon15 epistolam ad] Philippenses scri- unvayeOa xat év tH mod¢ DrrAurbentes; in ea epistola scribens zyotouc, Ev0x yeaouv onotv’ ovrapostolus coepiscopis et cumdia- enioxdnoig xai diaxdvoic. SyAov conibus dixit. euidens quia non yap a> odx éviv éEmroxdmovsg wLKc erat possibile ut multi essent méAewes tActous elvat. auetvov dé ev

20 €piscopi in una Ciuitate. me- ‘Ttotc mod¢ Titov yeypapuévorsg ad-

lius autem quis cognoscere po- 76 yvolyn tig dy. etav yéo' iva terit illud ex illis quae ad Titum xatacotions apecButéoovs, do &yad scripsit apostolus; dixit etenim: oot dvetagdunry, xat mooateDerxae ut constituas per singulas ciuita- otoug, émayer’ dei yao tov énioxo2s tes presbyteros sicut ego tibi prae- nov dvéyxdntoy eivat do Osod oicepi, et dicens quales debeant xovduor Séov einmeo koa tov mMoEcordinari adicit: oportet enim epi- Butepov etmetv, aAAR capes Tov scopum inreprehensibilem esse si- abtov ‘étttaxottov’ xat ‘meeoSurte-

cut Dei dispensatorem. cum co- pov’ bvouatwv. tt dh todTd éo30 nueniret utique illi ut ‘presby- tw; &&tov yao wh mapaditety thy terum’ eum diceret; sed euiden- aitiav tho évadrnyio tOv évoud-

3 inapost.Cr 4 quiin(forquin)C H qui(omin)r 5 se(forsese)r 12 sq. Coisl. 204, f. 199 a [Cr. vil. 27] tO madrardyv dé, x%.7.A. 13 uocantur C Ar:

txta || éxafotvroCr. 14 notabimusC Hnotabamusr || _filipenses (for in ep. ad Ph.) C* H de Philippensibusr 15-16 scripta (for scribentes) C (corr.) 16 ineaep. scribens ap. coepisset et coepiscopis et cum diaconibus C * Hin ea ep. cum scribens ap. coepisset et coepiscopis et cum diaconis 7 quibus scribens

ap. coepiscopis et diaconibus C (corr.) 21-22 illud poteritH 23 enimH

a 27 ordinareC*Hyr || addidita 29-30 conuenerit C H r conueniat C (corr): txta 30 illumC: oma

FIRST LETTER TO TIMOTHY 591 importance freely to depart from those things so that he may be zealous in caring for better things. In this way we shall also find that blessed Matthew was chosen from being a tax collector, and we find that the apostle Paul himself changed his life. Because of this their former life afforded them no obstacle to taking up their duty, since they distinguished themselves by a perfect disposition for the pursuits of better things. 3:8a Deacons likewise

Anyone who is not used to the divine scripture would suppose [118] that blessed Paul has left out the presbyters. But this is not the case, for what he said above about the bishop he means also to refer to those who are now named presbyters, because

Tin ancient times presbyters Of old presbyters were called were called by both these na- by both these names. And we mes. And we have noted this have noted this also in the letter when writing about the letter to to the Philippians, where Paul the Philippians. In this letter writes and says (Phil 1:1): with the apostle said he was writing the bishops and the deacons. For (Phil 1:1) to the fellow bishops itis clear that it would not have and fellow deacons.?® It is clear been possible for there to be that it was not possible for there more than one bishop in a sinto be many bishops in a single gle city. And someone could recity. And someone could reco- cognize this better in what was gnize this better on the basis of written to Titus. For when Paul what the apostle wrote to Titus. said (Titus 1:5): so that you may Indeed, he said (Titus 1:5): so appoint presbyters, as I havein- — that you may appoint presbyters structed you, after setting forth

in each city, as I have instruc- what kind, he continues (Titus

ted you. And when he said what_ 1:7): |

sort of people ought to be ordained, he adds (Titus 1:7): for

the bishop ought [119] tobe above for the bishop must be blameless,

reproach, as the administrator of as the steward of God. Even God. Although it was certainly though it was certainly right to right for Paul to speak of him speak of a presbyter, yet Paul as a presbyter, yet he clearly na- is clearly naming the same permed the same person both “bi- son “bishop” and “presbyter.”

Philippians. ,

8This mistranslation compounds the mistake made in the commentary on

592 AD TIMOTHEUM I : ter eundem et ‘episcopum’ et twv, xat tivoc Evexey TK 6vduaTH ‘presbyterum’ nominauit. quae draxéxorta: viv, xat ote 6 értoautem sit causa non est iustum xo7tog AcyOetyn &vV moeaBUTEp0C, od-

eam silentio praeterire ob illam te 6 moeacBUtepog Sé&eta. &v mote s immutationem nominum quae ‘Thy tod émuoxdmov é6vouactay, UéEad praesens esse uildetur, et qua yout &v moecBUtep0g H. TO THAMLOV ex causa discreta sunt nunc no- dAlywv évtwv tTHyv edoeBGv moecBU-

mina, et neque episcopus dici ‘tego. amavraydos xaltotavto, Todpotest ‘presbyter’ neque ‘pre- to pév aro THC TILHS dvounCdue10 sbyter’ umquam ‘episcopi nun- vot, ao xat tape "Lovdatorg ‘mpeccupationem poterit sibi uindi- Bvtepou’ of tod Anod mooNYyoUUEvoL

care, usquedum presbyter es- édéyovto’ xadovuevor dé xal értose sistit. antiquis etenim tem- xomot ap’ obmep wetHeoav xat Eoporibus quando pietati [pauci] ‘you, T@ wadrtota mxOL ELoxoTtEly 15 Studebant, presbyteri1 omni in xal thy amdvtwyv oixovoutav eyxeloco ordinabantur, hoc quidem yevotoOar. xat yao drAoTEAH TIS Exnomen contemplatione honoris xAnotactixyjs Storxnoews THY adO-

accipientes, sicut et apud [u- evtetav efyov tote, xat mavta amNodaeos presbyteri dicebantur qui tyto TH¢ adTHY YyMuNs. TOTO dé

20 populo praeerant. uocabantur éveotw xat mapa tH Aovxe wabety autem et ‘episcopi ab illo opere adxor.Bdac, O¢ ev tate Llod&eow tov quod et implere uidebantur, eo amootérAwy Ever EV aTOOTELAayquod considerate omnia quaead_ ta tov HaddAov etc thy *Kqecov xe-

cultum pertinent pietatis fue- xAnxévar tos moeaButépouc, tLOy2s rant constituti, ita ut uniuerso- ow d& adtod mpdg TOvE TapKYyEYOrum dispensationem haberent vétac duarckéww: év ofc 6 Tadroc of -

commissam. nam et perfectam tws¢ onotv’ moocéyete obv Eavtois dispensationem et auctoritatem xai nayvti tH nowuviw, é&v @ tudes ecclesiastici ministeril ipsi tunc 10 mvedpua to ayiov &eto éntoxd30 COmmissam habebant, et om- ove noimaivew thy éxxdAnoiay tod

nia regebantur pro eorum ar- Oeod. moodnrws od¢ adtdg wvdbitrio. hoc autem poterit quis pacev meecButépous, TouTOUG émo-

et a Luca discere manifestius, xdézove cizav bd tod [labAov x_equi in Actibus apostolorum in- xAyjoba. of dh thy Tod yerpotovety 35 ter cetera dicit misisse Paulum é&ovotav éyovtec, of viv édvounCdEphesi et euocasse presbyteros wevon Extoxortor, od ULKS ExxANOLAs

1 eundemomCr 4 obillaimmutationeH 7 nuncomHnecnuncr 13 desistita 14 pauciomC Hr: txtag 17 contemplationisHr 20 populum

C* 24 pertinet CH

FIRST LETTER TO TIMOTHY 593 shop” and “presbyter.” But it Why, then, is this? Indeed, it is is not right to pass over in si-_ right not to pass over the reason lence the reason for that change for the interchange of the naof names that is seen to exist at mes and why the names are now the present time and why the distinguished— names are now distinguished— neither can a bishop be spoken neither would a bishop now be of as a presbyter, nor could a_ said to bea presbyter, nor would presbyter ever claim for himself a presbyter ever receive the title the title of bishop, as long as he_ of bishop, as long as he is a prestays a presbyter. In ancient ti- sbyter. Of old, when there were

mes, however, when few were few godly people, presbyters zealous for true religion, pre- were appointed in every place, sbyters were appointed in every named this from honor, since place, receiving this name [120] even among the Jews those who

in consideration of honor, just presided over the people were as even among the Jews those said to be “presbyters.” And who presided over the people they were also called bishops were said to be “presbyters.” for the work they were pursuing And they were also called “bi- by overseeing everyone as much shops” from the work they were as possible and undertaking the seen to fulfill, because they had management of everything. been appointed to oversee eve-

rything that pertained to the observance of true religion, so that they had entrusted to them the management of everything.

Indeed, at that time they had For they had complete authoentrusted to them both com- rity to manage the church at plete management and autho- that time, and everything derity over the church’s ministry, pended on their judgment. and everything used to be ruled by their judgment. And anyone And it 1s possible to learn this

could learn this more clearly accurately from Luke, who in from Luke, who in the Acts of the Acts of the Apostles says the Apostles says among other that Paul sent to Ephesus to things that Paul sent to Ephesus summon the presbyters (20:17).

and summoned the presbyters And he puts down Paul’s adto him (Acts 20:17). He also dress to them when they had asput down the exhortation Paul sembled.

5904 AD TIMOTHEUM I ad se. cuius etiam et exhorta- yuwvduevor aA’ Eexapytac 6AnS eytionem ad eos factam exponit, ceota&tes, TH TOV ATOOTOAWY Exa-

quam hisdem aduenientibus fe- Actvto meocnyoolta. obtag ankon

cisse uidetur; in quibus Paulus ty *Aotg tov Tid8eov exeotycev s ita disserit: adtendite uobis et 6 waxaorog [ladbaAoc, xat tH Kony omni gregi, in quo uos Spiritus tov Tirov. dSyAov dé bt. nat éetésanctus posuit episcopos ad regen- povg émapytaug ETEOALG KATA LEPOS

dam ecclesiam Det. euidens est énéotycev, wo Exaotosg bAns THe quia quos ipse nominauit ‘pre- éemapytac THY ppovtida avadeyoue10 sbyteros, hos a Paulo episco- vog éxmepune. tag ExxAnotacg anpos arcessitos denuntiauit; i1ue- doas, tos mod¢ THY ExxAnoLancro qui ordinationis nunc habent ‘tuxyv Aettovpytav AEetmovtac moe0potestatem, quinunc nominan- yeterCouevoc, TH yareTtwTeQa TOV

tur ‘episcopi,’ non unius ec- map’ avtotc duarAdev, Adyoug Sudac15 cClesiae creabantur episcopi sed xaAtacg adtovds exavoefayv, ta Baprouincias integras eo in tem- pvtep% THY auaoTHUaTOYV EELope-

pore regebant, apostolorum no- voc, xat Awe &mavta Tordv bon mine nuncupati. sic uniuer- eixdog Ay &vdom moLety Hyouvuevoy, sae Asiae Timotheum praepo- anacdv t&v mOAcwv TOTE EXOVGOY 20 suit beatus Paulus et Cretae Ti- tod¢ moeaBbutépouc, we Epyy, of tac

tum. euidens autem est quo- éautdy dtetmov éxxAnotacs wo etniam et alios aliis prouinciis per var téte tToUTO TH Emaoyta Tovs partes itidem praeposuit, ita ut vdv dvouaTouevous Exroxdmove, TO-

unusquisque eorum integrae te dé amootddAouc, Smee ciolv viv 25 prouinciae sollicitudinemindep- ty méAct xat tH y@ex EQ Are

tus percurrat ecclesias uni- Thy xatkotaow déyovtat. xal TOuersas, et ad ecclesiasticam fun- ‘te wsv todtov elyev tov tTedTOV TH

ctionem, ubi deerant clerici, or- xat& thy ExxAnotav. émerdy de dinaret; et quaecumque cau- 7ZoAAy Ev FH TI¢ edoeBetag ertdo30 sae durae apud illos accidebant, oc éyéveto, wéyrotar d& ov 76dissoluebat eas, simul et uer- Aztc wovov GAAX xal your TOV Treborum doctrina corrigens eOs, mtotevxdtmv Hou, THY Te WAKKet durissima peccatorum delic- ptav amoyevouevwv atoaotdAwy, ot

3 iisdemr 5 deseritC*H* 6 uniuersoH 9g quod (for quia quos) C H:

ixtr 11 accessitosr || hir 14 huius(forunius)C Hr 15 creabuntur C*Hr 16 et(foreo)CHr 18 nunccupatiC* 18-19 uniuersiH 20-22 z¢ a&v THY xaBdAov Emrotactav 15 sessiones qui ordinationem epi- éyxeyerpicuévov. éyévovto de xat scopatus susceperunt. et tunc mActoug dd uev THY yoElav TO TOOquidem hoc modo ecclesiae re- tov botepov de xal Orb prdrotintac

gebantur. quoniam uero pie- T@v ToLtolvtTwy, év aoyy ev dvo tas incrementum sumpsisse ul- xa’ émaoytav yuvouevev 7 ToL@v TO

20 detur, repletae autem sunt non mAétotov (toto dé emt THIS SvoEws modo ciuitates credentium, sed ov 796 7oAAOv Ev Ev TAcloTALG Hy,

regiones. beatis uero aposto- év éviatg de xal Ken tH¢ Sede0 7telis decedentibus, illi qui post il- gvAcypévov ebpor tig &v)* Tod dé los ordinati sunt ut praeessent ypdvov mooBatvovtos ob xaTa TOALY 2s ecclesiis illis primis exaequari ‘yivouévey wdvov GAAd nat nate TO-

non poterant neque miraculo- ov, év @ unde yoela Hy sic TadTHY rum testimonium par illis ha- tive thy Aevtoveytav mooBarrAcaBae

bere, sed et in multis aliis in- xatavayxaGovon. firmiores illorum esse uideban30 tur, graue existimauerunt apostolorum sibi uindicare nuncupationem. diuiserunt ergo ip-

sa nomina, et hisdem (id est, presbyteris) presbyteri1 nomen 8 habentC*H 9g gubernabant... singuliomC Hr [see note tol. 1 below] | dtetAovto cod. (corr.), Cr. 11 quiueronuncepinom. illi,&c.r 13 quoniam (for quod nunc) CH r 20 etrepl. runt (for repl. autems.)r 25 ‘ytvouevov

cod. 27 parem CH [cfg] 28-29 inferioresillisa 32 ergaC* 33 ab isdem C ab hisdem H et illis 7

FIRST LETTER TO TIMOTHY 597 the cities everywhere, as I have since all the cities at that time said, at that time used to have had presbyters, as I have said, presbyters, [123] who indivi- who managed their own churdually used to govern their own ches, so that there were at that

churches, so that there were at time in the province for this that time in the individual pro- purpose those now called bivinces those who are now na- shops but then apostles, almed bishops but then were said though now bishops are in the to be apostles. But now those city or country district where who have received ordination to they have settled. the episcopate are in individual cities or country estates. At that time the churches used to be ru- At that time this is the way led in this way. But since true church affairs were managed, religion appears to have gained but when true religion increased increase, not only cities but also in numbers, and not only the country districts have been fil- largest cities but also the counled with believers. [124] But try districts were filled with bewhen the blessed apostles de- lievers, when the blessed apoparted this life, those who were stles were taken away by death, ordained after them to preside those who were advanced after over the churches were unable this for the office of exercising

to equal those first ones nor general authority were no lonto have the testimony of mira- ger like the former people, nor cles like them. Moreover, in’ were they able to have equal te-

many other respects they ap- stimony from miracles. And peared to be weaker than they it happened that in most other were, and so they thought it too respects they appeared inferior

weighty to claim for themsel- to those people. Since they ves the title of apostles. The- thought it too weighty to have refore, they separated the na- the title of apostles, they divimes, and they left the name of ded the names, and they applied

presbyter to these, that is, to the name presbyter to the prethe presbyters, but others were sbyters who had been left and titled bishops—those endowed that of bishop to the one who with the authority of ordina- had authority to ordain, since he tion, so that people might reco- was entrusted with general augnize that they were most com-_ thority.

pletely in charge of the churches. And still more were made And at first there were more

598 AD TIMOTHEUM I reliquerunt; alii uero episcopi sunt nuncupati, 11 qui et ordinationis praediti sunt potestate, ita

ut plenissime idem praepositos

5 se ecclesiarum esse cognoscerent. facti sunt uero et amplio-

res episcopi, causa sic depostu- ,

lante; postea uero et illis adiectisunt ali liberalitate eorum qui

ro Ordinationes faciebant. inprimis enim per singulas prouincias duo aut (ut multum) tres fiebant episcopi; quod etiam et

in partibus occiduis non ante 1s multi temporis spatium in plurimis prouinciis custodire ui-

debantur, in aliquibus uero et ,

usque ad praesens id inueniet quis custoditum. tempore ue20 Yo promouente non solum per ciuitates ordinati sunt, sed et per singula loca in quibus nec adeo necessitas flagitabat ut ad hanc functionem explendam or-

2s dinarentur*. ,

et haec quidem ad manifestationem sensus apostolicae scripturae a nobis sunt dicta, ut et illa quae dudum fuerat uel consuetudo uel demutationis causa in apertum consisteret. intendendum uero est de cetero illis quae de diaconibus dicit, cum euidens sit illud, quo30 niam illa quae de episcopis dicta sunt, de illis qui nunc presbyteri nuncupantur uoluit significari. quae uel maxime conueniunt ad praesens ut cum omni diligentia obseruentur ab illis qui nunc epi-

2 huChiHyr 2-3. ordinationesC*H 4 iidemr 6 factaHyr || sunt om H* 9g liberalitatem CH 12 utomCr 13 etinp. etiamr 15 in (bef. plurimis) om CH 16-17 uidebatur C (corr.) 21 sedomCr 23 et (for ut) CH 24 huncH 28 consistereH 30 tunc (for nunc) C (corr) r 30-31 presbiteros Cr presbiteris H 31 gubernabant ita ut essent tunc per singulos prouincias singuli (aft. presbyteri) add C Hr: see p. 123, 1. 1, note ||

nuncupantes Crnuncupanter H 32 et, obseruantur 7

FIRST LETTER TO TIMOTHY 599 bishops, since the case so requi- bishops because of need, but red. But later on still others later on this was also because of were added to them because of the ambition of those who were the liberality of those who per- appointing them. formed ordinations. For at first in individual provinces there In the beginning there were two were made two or at most three or at most three in each probishops. [125] And in the West vince. Not long ago this was the

not long ago they were seen to casein the West in most provin- | observe this custom in a great ces, and in some one may find many provinces, and in some of that this has been kept up to the them one will find this observed present time. up to the present time. But as time moved on, not only were But as time went on there were

bishops ordained throughout bishops not only in each city the cities but also in particular but also in each country district places where no necessity de- where there was no compelling manded to such an extent that need that anyone should be adbishops should be ordained to vanced for this service. fulfill this service.* Now we have said this to make the meaning of the apostolic scrip-

ture clear, so that even what had been long ago either by way of custom or by way of a reason for change [126] might be placed in the open. But attention must be paid, furthermore, to what Paul says about deacons, since it is clear that he wanted what was said about bishops to be referred to those who are now called presbyters. What is especially fitting at the present time for those

600 AD TIMOTHEUM I scopi nuncupantur, tanto intentius quanto et maiorem functionem commissam habere uidentur. quid ergo dicit: diaconos similiter? illum ordinem propemodum et hoc in loco seruasse uidetur quem de mulieribus dixerat et uiris. nam et illa quae de uiris primitus s dicens, adiecit: stmiliter autem et mulieres; ostendens quoniam illa quae uirtutum sunt, commune ad eos uult pertinere. hoc idem uero fecit et hoc in loco; dicens illa quae tunc de episcopis dixerat qui nunc nominantur ‘presbyteri,’ adicit: diaconos similiter; hoc est, ‘uniuersa quae ad uirtutem pertinent, similiter et his adesse ro cupio.’ deinde adicit: pudicos.

iusta ratione, eo quod mediatores quidem et ministri functionis sacerdotalis non solum erga uiros erant sed et erga mulieres; necessarie ergo eos tales esse conueniebat.

5 non bilingues. et hoc iusta dicit ratione; sienim deferunt illa quae mandantur a presbyteris siue uiris siue mulieribus ad quos et mittuntur, iustum est eos sincero arbitrio sicut conuenit implere quae sibi [mandantur] quae per eos mandantes audiunt. nam utilitatem decretorum 20 beati Pauli unusquisque tunc euidenter perspicere poterit, si rebus ipsis una examinare uoluerit. non uino multo deditos, non turpilucres.

utraque enim haec necessaria sunt diaconibus sicut et presbyteris. nam et in persona presbyterorum idipsum posuit, dicens non 2, wulnolentum, non cupidum pecuniarum. in eo autem dum dicit similiter, sufficienter uisus est hoc ipsum significasse, quoniam per omnia illis communia esse illa quae uirtutum sunt oportere existimat; adiecit uero et aliqua specialiter dicens, ut magis magisque ipsius rei fecerit confirmationem. deinde adicit generaliter: 30 habentes mysterium fidet in munda conscientia. compendiose illa quae deceant diaconos obseruare dixit. ‘iustum est (inquit) eos fidei mysteria ministrantes—ut dicat ‘dog-

mata pietatis,’ mysterium enim saepe uocat illud dogma quod 3 inhoclocoHr 6 uirtutemC(corr.) 7 inhoclocoCr 15 _ bilinguos C* 16 iustar.d.C 17 admittuntur (foret mitt.) Cr 18-19 mandanturomCH (but with lacuna) dicuntur etry 22 turpelucrumspectantesr 24 ad idipsum

Cadipsum Hetipsumr 27 existimetr 28 adicitC Hr 29 faceretr 30 ministerium Cr || inconsc. purar 32 mysterio C H ministerior _ || dicant C (corr.)

FIRST LETTER TO TIMOTHY 601 who are now called bishops to observe with all diligence is as much stricter for them as they are seen to have a greater service entrusted

to them. Thus, what does Paul mean by the deacons likewise? He almost seems in this place, as well, to have kept the order in which he had spoken of men and women; for speaking first of what had to do with the men, he added (2:9) and likewise also the women, showing that he wants what belongs to the virtues to apply to them in common. And he has done the same thing in this place. Saying what he had said about bishops at that time (who are now called presbyters), he adds the deacons likewise, that is “everything that pertains to virtue I want them to have likewise.” "Then he adds: 3:8b chaste,

With just reason, because the mediators and ministers of priestly service dealt not only with men but also with women. ‘Therefore, it was necessarily fitting they should be such people. 3:8c not double-tongued,

This, too, he says with just reason. For if they carry out the orders of the presbyters, whether it is to men or to women that [127] they are sent, it is right for them to fulfill with a sincere judgment the orders given them that they hear through those giving the orders. Now each person will be able to discern the benefit of blessed Paul’s commands at that time when he is willing to examine them together with the circumstances themselves. 3:8d not given to much wine, not greedy for dishonest gain,

For both these qualifications are necessary for deacons just

as for presbyters. Indeed, he put the same thing down in characterizing the presbyters, by saying (3:3): not a drunkard ... not greedy for money. By the fact that he says likewise he is sufficiently seen to have pointed out the same thing, since he thinks that what belongs to the virtues ought to be in all respects common to them. But he added some other words so that more and more he might make a confirmation of his very point.*? Then he adds in general terms: 3:9 holding the mystery of faith in a pure conscience.

He has said succinctly what it becomes deacons to observe. “It

*9'That is, 3:3 and 3:8 make the same points, but 3:8 uses more words.

602 AD TIMOTHEUM I de Christo est, sicut et in hac epistola ex subsequentibus melius cognoscere poterimus—ut mundam conscientiam habeant in ea functione qua implere uidentur.’ inde adicit: et hi probentur primum, et sic ministrent, sine crimine constitutt.

5 nam quod dixit ministrent, hoc est, ‘producantur in diaconia.’ eo quod nec poterat fleri ut ministrarent, si non primum fuerint ordinati. sic uidetur per omnia beatus Paulus de illo qui in ministerio est producendus scribere, ut bonum testimonium habeat ex praeterita uita; non tamen absolute et fortuito in ministerio proro ducatur. deinde quia diaconos dixit, commune uero hoc nomen est etiam et mulieribus quae in hoc opere producuntur, optime adicit: multeres similiter pudicas.

non hoc uult dicere in hoc loco quoniam conuenit eos tales habere uxores, sed quoniam et mulieres quae diaconis officium im1s plere statuuntur similes esse conuenit, ut uirtutis studio aeque sint inlustratae. nam et in loco hoc ideo adiecit: non accusatrices.

eo quod necessarie fieri soleat ut ceterae mulieres confidenter illis ea quae de se sunt referant, necessarie ergo dicit non debere 20 eas esse accusatrices, ita ut non publicent illa aliis quae a quibusdam illis dicuntur, ne ex hoc contentiones aliquas adnasci faciant . aut diuortia. sobrias.

hoc est, ‘argutas,’ ita ut impleant cum uelocitate omnia illa quae

2, ase fieri conueniunt. deinde plenarie dicit: fideles in omnibus.

media uero interponens illa quae de mulieribus diaconiae ofhcium fungentibus propter nominis dixerat communionem, ita ut ostenderet quod uult similiter et istas studiis uirtutum intendere.

1 et subseq. C* H in subseq. C (corr.) 2 mundaconscientiaH 3 quam

(for qua)r 4 constitutoH 5 inomr to communiH 16 hocomH 18 necessarior 20 duplicentry 27 diaconiaC*H 27-28 officia H officio C (corr.) 29 ostendere H

FIRST LETTER TO TIMOTHY 603 is right (he says) for those who minister the mysteries of faith— meaning ‘the doctrines of true religion,’ for he often calls the doctrine concerning Christ the mystery, as we shall be able to recognize better in this letter by what tollows—to have a pure conscience in the service they are seen to fulfill.” ‘Then he adds: 3:10 And let these be tested first, and so let them minister>° appointed without fault ; [128] Now his statement let them minister means, “let them be

advanced to the diaconate.” ‘This is because it was not possible for it to happen that they should minister, if they had not first been ordained. ‘Thus, blessed Paul is seen in all respects to write about the person to be advanced 1n the ministry that he should have good testimony from his past life and should not be advanced in the ministry merely without qualification and by chance. Then, because he said deacons, but this name is common also to the women who are advanced for this work, he quite effectively adds: 3:11a the women likewise chaste,

He does not mean in this place that the male deacons ought to have wives like this but that the women who are appointed to fulfill the duty given deacons ought to be like the men, so that they may be equally distinguished by the pursuit of virtue. Indeed, for this reason he also added 1n this place: 3:11b not slanderers,

Because necessarily it usually happens that other women with assurance [129] tell them their concerns. ‘Therefore, he necessarily says that they ought not to be slanderers, so that they may not make public to others what is told them by any one of them, lest by doing so they cause any quarrels or divorces to arise. 3:11¢c sober.

That is, “quick-witted,” so that they may fulfill speedily everything they ought to do. Then, summing up, he says: 3:11d faithful in all things. And he places in the middle of his discussion what he had said about the women who perform the duty of the diaconate because of the name they hold in common with the men, so that he may show that he wants the women likewise to pay attention to the pursuits of the virtues. Then he takes up again the logical order 3° Ministrent, as a translation of dtaxovettwoauv. “To minister” refers to the work of the deacon.

604 AD TIMOTHEUM I deinde resumit prosecutionem illam quam de diaconibus 1n praecedentibus dixerat, residua adiciens: diacom (inquit) sint untus uxoris uirt, filios bene regentes et suas domos.

5 compendiose idipsum dicit quod in superioribus et de presbyteris dixerat, per omnia ostendens quoniam commune illis uult adesse studium uirtutis. deinde quia infirmiores esse uidentur presbyteris secundum gradum, ostendens quia in nulla parte minorantur ab illis si secundum ut conueniens est suum officium im-

ro plere uoluerint, adicit: qui enim bene ministrauerint, gradum sibi bonum adquirunt et multam fiduciam [in fide] quae est in Chnisto Iesu.

‘qui enim conuenienter functionem suam impleuerint, licet si in praesenti infirmioris gradus esse uideantur, sed prouisores sibi rs in futuro optimi gradus existunt, fiduciam plurimam adsecuturi a Christo.’ bonum gradum non in praesenti saeculo dicit. nec dixisset gradum sibi ipsi bonum adquirent—nam et diaconiae gradus bonus est—sed dixisset utique ‘maiorem;’ nunc autem adiciens bonum, non quia non bonus gradus diaconiae, sed quoniam illum quidem 2. gradum confitetur esse bonum, et iuuans eos qui eum adsequi uoluerint. hunc uero ait diaconiae gradum 1am non posse quemquam iuuare, si non et illa quae conscientiam nostram possent integram reseruare concurrerint nobis. et adiecit: et multam fiduciam 1n fide quae est in Chnisto Iesu. euidenter ostendit quoniam de illis quae 25 tunc erunt dicit, uult enim eos docere quia nullum detrimentum adferre poterit infirmior gradus illis qui digni inueniuntur magna et perfecta adsequi bona, si tamen conscientia eorum prout conuenit inlibata ab illis ipsis fuerit custodita. percurrens uero hoc modo etiam illos ordines qui in functione habentur ecclesiastica, adi-

30 cit: haec tibt scribo, sperans uentre ad te cito; st autem euenerit me retardare, ut scias quemadmodum conuentat te in domum Dei conuersari, quae est ecclesia Det uim, columna et firmamentum ueritatis.

4 domossuasr 5 dixitr || et (aft. quod)addH 11 ministraverit H* 12 infideomCH 14 si(forsed)r 15 assequiturH 17 ipsum H:omr || acquirerer 20 adiuuans (for etiuuans) C (corr) 21 hunc... gradum om r || nam (foriam)r 23 concumpserit C* contulerit C (corr.) concupserint Hconsenserintr 29 illisordines quifunct.r 31 tardauero (for euenerit me

ret.)r 32 domor

FIRST LETTER TO TIMOTHY 605 of his discussion about the deacons in what preceded, adding what was left out: 3:12 Let the deacons (he says) be husbands of one wife, rightly ruling their children and their own households;

He says succinctly what he had said above also about the presbyters (3:2—5), showing that he wants their pursuit of virtue to be in common with that of the presbyters. ‘Then, because the deacons seem to be lower than the presbyters in rank, to show that in no respect are they less than the presbyters if they are willing to fulfill their duty as they should, he adds: 3:13 for those who will have ministered well acquire for themselves a good rank and much confidence in the faith that is in Chnist Jesus.

[130] “For those who will have fulfilled their service fittingly, even though in the present they seem to be of a lower rank, yet in the future they will be their own providers of the best rank, since they will acquire very great confidence from Christ.” By good rank he does not mean in the present age; nor would he have said they will acquire?" for themselves a good rank—tor the rank of the diaconate is good—but he would have said a “better” rank. But as it 1s, he adds good, not because the rank of the diaconate is not good, but since he acknowledges that rank to be good and advantageous to those who want to acquire it. But he says that this rank of the diaconate cannot now help anyone, if those things that can keep our conscience unimpaired should not join forces in us. And he added and much confidence in the faith that is in Christ Fesus. He clearly shows that he is speaking of what will be at that future time, for he wants to teach them that a lower rank can bring no diminishment to those found worthy of acquiring great and perfect good things, if indeed their conscience, as is right, should be kept intact by these very things. And going through 1n this way those orders held in ecclesiastical service, he adds: 3:14-15 I am writing these things to you, hoping to come to you soon. And tf it should turn out that I am delayed, so that you may know how it 1s necessary for you to behave in the house of God, which

is the church of the living God, the pillar and support of truth. 3*Here the future is substituted for the present, possibly because of Theodore’s interpretation.

606 AD TIMOTHEUM I ‘de his (anquit) scrips: tibi, sperans uel maxime cito uenire ad te; si uero euenerit me retardare, ut scias quae te agere conueniant et quomodo debeas ecclesiam Dei regere.’ optime autem adiecit Dei uiui, ita ut ostendat ex hoc ecclesiae dignitatem. illud uero est 5 cognoscendum quoniam domum Dei fecclesiam, non domos oratio- [ofxov Qeod] éxxAnotav od tov< nis dicit secundum plurimorum otxoug Aéyer TOS edxTYPlLoOUS KATE

opinionem, sed fidelium con- thy ta&v TOAAGV cuvyDerav, HAAG gregationem; sicuti et Hebraeis tv muot&y tov avAAoyov. b0ev xat

ro scribens dicit: quae domus su- ‘otbdov’ adtyy nal “Edpatoun tHe mus nos. unde et ‘columnam’ il- &ArOsetac ExaArcoev, > KV EV ADTY, lam et firmamentum ueritatis uo- ths adAyPetag THY ovataow Exyovays.

cauit, eo quod in ea ueritatis firmitas habeatur.* rs eo quod ecclesia fidelium est congregatio, in hac pietatis est necesse dogma saluari. qui si secundum ut conueniens est in fide permanserint, inlibatum utique permanet dogma pietatis; si autem 11 qui ecclesiae sunt a suo proposito auersi fuerint, necessarie uacillabit et dogmatis scrupulositas, eo quod secundum praesentem ul20 tam ueritatis cognitio apud homines esse perspicitur. fillud uero dictis nostris adi- éxetvo O& meoaVetvar &Euov, Ott cidignum est, quoniam non co- py det Oavudcew ef unte v70dt0nuenit demirari si neque sub- xdévov éuvyjoby, wnte avayvwotdv. diaconum neque lectorum me- tv yap év TH THC ExxAnotas Act2, moriam apostolus fecisse uide- ‘toveyta Babueyv Ebabev uKAAOV od-

tur. illis etenim gradibus func- ‘tot etow, dia thy ypetav emuvortionum qui in ecclesiis necessa- Qévteg botepov, Hy dua TO THY TtErium habentur, isti postea magis motevxdtwv AHO Aowrov Bt’ ETE-

sunt adiecti propter utilitatem pwv mAnpotoba yvayxacby &bev 30 miunisteri, quod propter multi- ovdé vevéurotat aDTOLSE Od TOU Ou-

tudinem credentium per alteros otaotyptou thy yerpotoviav déyeopostea impleri debere necessi- Qat, émet unde adt& vmypeTOdv-

2 retardereC* Htardarer 4 ostenditC* 5 donumC* 6 domum (for domos)Cyr_ || sq. Coisl. 204, f. 201 a [Cr. vii. 31, Fr. 153] 0e68ap06. KAAS

dé pow’ éxxAnotac, x.7.A. 15 estfid. congr. Cr || estomH 17 hucC hiHr 18 necessarior 18-19 uacillabitisC H 19 scrupulositatisH 20 cognatioC 21 sq. Coisl. 204, f. 200 b [Cr. vii. 30, Fr. 153] Oeod@peov. éxetvo

O€, %.7.A. 22-23 70d dtaxdvevcod. (1°.m.). 23 se(forsi) C*sequodr 23-

24 subdiaconoruma 24 electorum (forlect.)Hr 27 ecclesiaHa 27-28 necessariora 32 implereC Hr: txta

FIRST LETTER TO TIMOTHY 607 [131] “I have written to you (he says) about these things, hoping

to come to you as quickly as possible. But if it should turn out that I am delayed, it is so that you may know what you ought to do and how you ought to rule the church of God.” And he quite effectively added of the living God to show by this the excellence of the church. But it must be recognized that by calling

tthe church the house of God, He does not mean by saying the he does not mean the house of church is the house of God the prayer, as a great many people houses of prayer according to think, but the assembly of the the customary usage of many faithful. For example, when people, but the assembly of the writing to the Hebrews, he says faithful. (Heb 3:6): which house we are. And so he called the church And so he called the church the the pillar and support of truth, pillar and support of truth, since because init the confirmation of it has in it the confirmation of

truth is held.* truth.

Because the church is the assembly of the faithful, it is necessary

that the doctrine of true religion be preserved in it. If they persevere in faith as they ought, undoubtedly the doctrine of true

religion remains unimpaired. But if those who belong to the church should go astray from their purpose, necessarily careful attention to doctrine will also waver, because in the present life knowledge of the truth is discerned among human beings.

t[132] And it is worth adding It is worth adding that there

to what we have said that it is must be no astonishment if he not necessary to be astonished mentioned neither subdeacons if the apostle plainly has made nor readers. For these are so-

no mention either of subdea- mewhat outside the ranks of cons or readers. ‘They were ad- the church’s service, since they ded later to the ranks of ser- were devised later on because of vice held necessary in the chur- the need that became necessary ches for the benefit of ministry, on account of the multitude of because necessity demanded la-_ the believers for the service the-

ter on that ministry should be reafter to be fulfilled by other fulfilled by some other servi- offices. This is why it has not ces on account of the multitude been the custom for them to reof believers. That is why they ceive ordination before the altar, do not receive ordination before since they do not serve the mythe altar, [133] because they are stery itself;

608 AD TIMOTHEUM I tas flagitauit. unde nec ordina- ‘tat t@ wvotnpiw, GAN ot wéev THY tionem ante altare adsequuntur, avayvwow éxtedovow, of dé Evdov eo quod nec mysteriis ministra- tae moed¢ THY TOV dtaxdvwv OTYre statuuntur, sed ali quidem peotav evtpemtGovow, emuueAduevot s eorum lectionum officium im- xat tv éxxAnoracTLxOv OWTOYV.

plent; alii uero intra diaconicum

illa praeparant quae ad diaconum pertinent ministeria, necnon sollicitudinem implent luro minariorum.* nam mysterii ministerium presbyteri implent et diaconi soli; alii quidem eorum sacerdotale opus implentes, alii uero sacris ministrantes. et hoc quidem signauimus ut nec aliquis existimet Paulum obliuione quadam eos minime memorasse quos memorem es-

15 se conueniebat. intendendum uero est et sequentiae narrationis. nam apostolus eo quod ecclesiam ‘columnam et firmamentum ueritatis’ uocauit, optimum esse existimauit etiam dogmaticos interserere sermones, ut ostendat ipsam ueritatem quae sit, praeparet uero Timotheum etiam et de illis disputare ad illos. dogmatico20 rum uero memoratus est uerborum illorum quae uel maxime tunc memorari necessitas ipsa flagitabat; propter quod et ait; et manifeste magnum est pietatis mysterium.

ut dicat ‘dogma’; hoc erat quod in superioribus significauimus, quoniam mysterium saepe illud dogma dicit quod de Christo est;

2, eo quod deitas Unigeniti inerat in homine, et propter hoc facile non ad cognitionem poterat uenire multorum. nam et mysteria consueuerunt non ab omnibus cognosci similiter. sic etiam et Corinthiis scribens dixit: sed loquimur Det sapientiam in mysterio quod

absconditum est; euidenter de praedicatione illa quae secundum 30 Christum est dicens. et post pauca adicit quoniam s2 cognoutssent, numquam dominum gloriae crucifixissent. etiam hoc in loco, manifeste (inquit) magnum pietatis mysterium. hoc est, “‘indubium;’ nam I-2 inordinationema 3 necomH 6. infra diaconiam C* infra diaconium C (corr.) infra diaconicum H infra diaconum r intra diaconiuma 7-8 diaco-

norum rdiaconia 11 presb. soliimpl. etd.a 12 sacerdotalem C* 13 ne (for ut nec) r 14 obliuionem H || memoresC Hr || quorum (for quos) r [cf. 11. p. 3, 1. 6, note] 16 eoquodomH 18 praeparatCr 19 et omr 21 etomr 24 sacramentum siue myst.r 26 mysteri1C* 29 de precatione H 31 nonutique (for numquam)r 32 hoc non est dubium r

FIRST LETTER TO TIMOTHY 609 not appointed to minister in the

mysteries, but some ofthemful- but some accomplish the reafill the duty of readings, while ding, while others within preothers within the diaconate pre- pare what is needed for the serpare what pertains to the mini- vice of the deacons and are in stries of the deacons, and, in- charge of the church lamps. deed, they fulfill the care of the lamps.* For only the presbyters [134] and the deacons fulfill the ministry of the mystery. Some of them fulfill the priestly work, while others

minister to the holy things. We have indicated this so that no one would think that Paul by some kind of forgetfulness failed to mention at all those whom he ought to have remembered. But attention must also be paid to the order of the discourse. Now because the apostle called the church the pillar and support of truth, he thought it best to interpose some doctrinal statements to show what that truth is and also to prepare Timothy to reason about them with those people. And he called to mind those doctrinal

words that, especially at that time, necessity itself demanded should be remembered. Because of this he says: 3:16a And obviously, great 1s the mystery of true religion:

He means “doctrine.” This is what we have pointed out above,>” since he often calls the doctrine about Christ a mystery, because the divinity of the Only Begotten was present in the Man and for this reason could not come easily to the understanding of many. Indeed, mysteries are not usually known by all alike. So, as well, when writing to the Corinthians, he said (1 Cor 2:7): but we speak the wisdom of God in a mystery that is hidden,?* clearly speaking of the preaching that has to do with Christ. A little later he adds (1 Cor 2:8): if they had known, they would never have crucified the Lord of glory. Also, in this place obviously, (he says)

37In his comments on 3:9. See Swete, 2:127.

33In the Greek text, “hidden” modifies “wisdom” rather than “mystery.” Swete (2:134) suggests: “The error, if it be such, is perhaps due to Th. himself.”

610 AD TIMOTHEUM I et habebat ex ipsis rebus indubiam probationem. unde et adicit: qui manifestatus est in carne. hoc est, ‘pietatis delector mysterio eo quod sit magnum et supereminens; quoniam is qui inuisibilis est Deus Verbum, Unigenitus s Patris, manifestauit se hominibus, in carne adparens pro communi omnium salute.’ optime autem hoc in loco non dixit ‘in homine’ sed im carne, et quidem in superioribus euidenter dixerat quoniam mediator Det et hominum homo Christus [esus, eo quod hoc erat quod tunc dubie suscipiebatur, et hac de causa ad ista uerro ba descendere est compulsus. nam illo in tempore contra pietatis doctrinam dogma Simonis magi pullulare uidebatur; quod dogma uniuersa ista quae uidentur ab opificatione Dei alienare temptabat. propter hoc etiam carnis denegabat factam fuisse adsumptionem; dicebat enim phantasmate solo dominum adparuisse in car15 ne, ita ut non uideretur caro tali ratione honore et diligentia digna uideri, siquidem et inhabitatione diuina digna fuerit. deinde dicens qui manifestatus est in carne (quod de Deo dici iure uidebatur, nam illa erat diuinitas quae in carne Christi fuerat uisa), transit et ad illa quae de homine dici poterant, ut ampliore sermonum pro-

20 secutione confirmaret illud quod tune uocabatur in dubium: | tustificatus in Spiritu.

euidens hoc quoniam ad deitatem nequaquam potest pertinere; humanae uero naturae euidenter potest aptari, qui et Spiritus inhabitationem in baptismate accepit, quando et in specie colum2s bae insuper illum uenit. sed a Spiritu in solitudinem ductus est ut contra diabolum in agone decertaret, et in Spiritu Dei eiciebat daemones, sicut ipse in euangeliis dicit; et ad plenum omnia illa quae secundum inhabitantem in se Spiritum gratiae pro nostra expediebat salute. primitiae quidem nostrae salutis erant illa 30 quae secundum Christum celebrantur; unde et Spiritus ad perfectionem omnium suscepit bonorum inhabitationem Dei Verbum, 1 etomH 2 quimanifestus C quod manifestumr 3. delectus C* r dilectusH || ministerior 3-4 superesteminens C* g_ suscipiebamus C H r

II siminusmagisC* Hr || pulurareC* 12 obopificationemyr 13 in (bef. carnis) add C* H 14 solaC H:txtr 18 diuinitaserat H || causa (for uisa) H 19 adomH_ 21 iustificatur C iustificatum est r 23 quae et H quial 24 habitationem/ (|| accipitC* 25 super (for insuper) 7 27 dixitH 28 SpiritusC* Hr 29 salutis nostraer 30 celebratur H celebrabantur C (corr.) 31 suscipitC*Hr || uerbiC Hr

FIRST LETTER TO TIMOTHY O11 great [135] zs the mystery of true religion, that is, “undoubted.” For

he had from the facts themselves undoubted proof. That is why he adds: 3:16b who was manifested in flesh,

That is, “I take delight in the mystery of true religion because it is great and highly exalted, since he who is invisible, God the Word, the Only Begotten of the Father, has manifested himself to humans, appearing in flesh for the common salvation of all.” And quite effectively in this place he did not say “in the Man” but in flesh, even though above he had clearly said (2:5): the mediator

of God and humans, the man Chnst Fesus. ‘This was because at that time Christ’s humanity was being doubtfully received, and for this reason Paul was compelled to stoop to those words. For at that time [136] the doctrine of Simon the Magician was seen to be springing forth against the teaching of true religion, a doctrine that was trying to alienate everything that is seen from God’s creation. Because of this Simon was even denying that an assumption of flesh had taken place, for he was saying that the Lord had appeared in flesh only as a phantom, so that it might seem for such a reason that the flesh did not seem3* worthy of honor and care, had it been worthy of divine indwelling. Then, saying who was manifested in flesyh—which seems rightly said of God, for it was the divinity that had been seen in Christ’s flesh— he goes on to what could have been said of the Man, so that by a

fuller sequence of statements he might confirm what was at that time called into doubt: 3:16c justified in the Spirit, It is clear that this can in no way pertain to the divinity but can clearly be applied to the human nature, which, as well, [137] received the indwelling of the Spirit in baptism, when he came upon him in the form of a dove. Moreover, it was by the Spirit

that he was led into the wilderness to struggle in the contest against the devil, and it was by the Spirit that he used to cast out demons, as he says himself in the Gospels (Matt 12:28). And he accomplished completely everything for our salvation in accord with the Spirit of grace that indwelt him. Those things celebrated with respect to Christ were the firstfruits of our salvation. And 34S wete’s comment on the repetition of “seem” (videretur ... vidert) is (2:136): “A singular instance of the laxity of our translator’s Latin style.”

612 AD TIMOTHEUM I eo quod et nobis participatione Spiritus omnium bonorum causa adquiritur siue in praesente saeculo siue in futuro. et illud non est mirandum si qua de eodem ipso disputans de deitatis sermonibus ad humanitatem transisse uideatur. consuetudo haec est diuina5 rum scripturarum; sicut non solum in apostolica interpretatione id ostendimus, sed et in euangeliorum interpretatione identidem id demonstrauimus. adparutt angelts. hoc est, ‘perspicuus et angelis factus est’-—hoc enim dicit ad10 paruit; ut ostendat quaemadmodum magnitudo elus et angelis existeret mirabilis. praedicatus in gentibus.

‘adnuntiatus (inquit) est hominibus.’ deinde, quod maius est: creditus est in mundo.

15 nihil enim magnum erat quod praedicabatur secundum se, s1 non et fides auditorum subsecuta fuisset. hoc autem dicebat magnitudinis eius sufficientem probationem, eo quod homines qui in omnibus locis erant susciperent de eo fidem; qui numquam paterentur cum consensu credere de illis quae de eo dicebantur, si 20 nonrebus ipsis de his quae dicebantur testimonium satisfactionem percepissent. adsumptus in gloria.

dicit enim de illa adsumptione qua de hominibus adsumptus est. in ultimo autem illud posuit, quasi quia sufficiens esset ad fi2 demeos inuitare, eo quod et angelis fuerit factus perspicuus, et hominibus praedicatus, fide sit ab illis susceptus. haec de Christo dicens, quasi quia et necessarie et cognosci et custodiri debeant, nec a ueritate dimoueri, si tamen firma et non absolute horum confessio apud fideles permanserit. adiecit et aliud: 30 Spiritus autem manifeste dicit quoniam in nouissimis temporibus discedent quidam a fide, adtendentes spiritibus errorts et doctrinis daemoniorum in hypocrisin mendaci|loqu|orum, cauteriatam habentium

3 quasi (forsiqua)Cr || ipseH 5 nonsolumomH _ 6. identibus its (for identidem id) C uidentibus his Hr 12 praedicatumr 13. est inquitr

14 creditum Hr 16 adiutorumC* 19 deomr 20 satisfactioner 22 assumptusestr 27 quiaomC* || necessarior || custodireC H:txtr 28 obsoluteH 29 adiecitetaliudomr 30 dat (fordicit) C*H 31 discendent C* || doctorisC* 32 hipocrisint (sic) C hypocrisir || mendaciorum C A loquentium mendacium r

FIRST LETTER TO TIMOTHY 613 so the Spirit supported the indwelling Word of God, to perfect all good things, because even for us it is by sharing in the Spirit that the source of all good things is acquired, whether in the present age or in the one to come. And we should not be astonished if where Paul is reasoning about the same point he is seen to pass

from words about the divinity over to the humanity. This is the custom of the divine scriptures, as we have demonstrated not only in interpreting the apostle [138] but have also demonstrated repeatedly in interpreting the Gospels. 3:16d he appeared to angels, That is, “he was made clearly visible even to angels” —for this is what he means by he appeared. This was to show how his greatness

came to be marvelous even to angels. 3:16e preached among the Gentiles,

“He was proclaimed (he says) to humans.” ‘Then, what is greater: 3:16f he was believed in the world,

For there would have been nothing great of itself about the preaching that took place, if the faith of those who heard it had not followed. And Paul was saying this as a sufficient proof of his greatness, because people in all places received faith in Christ.

They would never have admitted unanimous belief in what was being said about him, if they had not received satisfactory testimony about what was being said by the facts themselves. 3:16g taken up in glory.

For he is speaking of the ascension by which he was taken up

from humans. And he put this last inasmuch as it would have been enough to draw them to faith that he was made clearly visible to angels and when preached to humans was received by them in

faith.35 He says these things of Christ, inasmuch as they ought necessarily both be recognized and be kept, [139] nor be set aside from truth, if indeed the confession of these things among the faithful is to remain steadfast and not lightly held. He added another point: 4:1-3a And the Spirit clearly says that in the last times some will

depart from faith, paying attention to the spirits of error and the teachings of demons in the hypocrisy of false speakers, having their 35 Does he mean that it is the ascension that made Christ visible to the angels and marked the beginning of the Christian preaching?

614 AD TIMOTHEUM I suam conscientiam, prohibentium nubere, abstinere a cibis.

euidens quidem quoniam haec dicit beatus Paulus non quia tunc iam apud aliquos coeperant ista profiteri, sed quod postea ista

erant ab hominibus principium sumptura. nam et ista eo Spiritu 5 cognouisse designauit, et quod in nouissimis temporibus sint futura pronuntiauit. fconiunxit uero ea illis sermo- émovviveyv tadta totg mept Tov nibus quae de Christo fuerant Xgtrotod Adyous, ovy AMA, GAA’ dicta, non absolute, sed quo- émewdh tovg avdtovg yrtotaTo Eceoro niam illos ipsos sciebat tales es- Qat tovg mept te Yanwv xat Bowse futuros quiet nuptiasetescas udtov exetva avarpodvtac, Kal TO erant adempturi, simul negan- dverAyjpbar croxa mapa tod Oeod tes et quod suscepta fuerit caroa Adyou UédAAovtas avatpEty, ElxndTWS

Deo Verbo; optime ergo eacum §adta éxelvorg ovverActev.

15 illis complexus est*, ut uideretur insistere ex utroque latere quasi aduersus unum propositum. nam et Manichaeos et Marcionistas et eos qui de Valentiniana sunt haeresi et omnes qui eiusmodi sunt, similiter quis perspiciet et nuptias dampnare et escarum usum quasi inhonestum 20 Criminare; et quod adnitantur ostendere carnem a Domino non fuisse susceptam. intendendum uero quemadmodum amarissime memoratus eorum, et ut uehementer instituat de illis qui ista docere in nouissimis temporibus incipient, spirituum alienorum seductiones eas esse dicens, et ‘doctrinas daemoniorum’ uocans il2s las; sic grauem horum professionem esse existimabat. bene autem quoniam dixit hypocrisin mendacium. omnes isti Christianos se esse simulant et doctrina sua maiorem se tenere promittunt castitatem, multum uero pietatis contraria eos qui sibi obtemperant de Christo docere adnituntur; omnia uero illa quae luxuriae sunt ple30 na, quae et omnem in se continent prauitatem, ipsi inter se agere cum omni properant sollicitudine. quae inprimis ad plenum silere uidentur; atubi uero per tllam quam ineunt simulationem aliI suamomyr_ || et reliqua (aft cibis) add C H et ceterar 2 et uidens (for euidens) C* 7 ex(forea)H (|| sq. Coisl. 204, f. 201 b [Cr. vu. 32] é7tovvivev, %.7.A. 13. AdyovCr. 17 MarcianistasC H 17-18 Valentiniani C

Hr 18 quosperspicit C (corr.) 20 criminariC (corr) r 23 malignorum (for alien.) r 26 in hypocrisi mendaciorum C (corr.) in hypocrisi loquentium

mendaciumr || nam (bef. omnes) addr 28 pietatiC (corr) 29 adnititur

C*H 30 agere (aft. interse)omC 31 omniaH 32 adubiC*H || ad

illam quae H

FIRST LETTER TO TIMOTHY 615 own conscience cauterized, forbidding to marry, to abstain from foods,

It is clear that blessed Paul is saying these things not because at that time there were some who had begun to profess them?° but because later on people were going to take their beginning from them. For Paul has pointed out that he knew those things by the Spirit, and he has afirmed that they were going to take place in the last times.

TAnd he has joined these re- He has joined these remarks marks to the words that had to the words about Christ, not been spoken about Christ, not lightly, but since he knew that lightly, but since he knew that the same people would be those the very people who were going who would do away with what to do away with marriage and concerned marriage and foods foods would be such as to deny and who were going to do away

at the same time that flesh with the assumption of flesh by would have been assumed by God the Word, he quite rightly God the Word. Therefore, he bound the two points together. quite effectively bound the two points together, * so that he might be seen to stand on both sides as though against a single assertion. For as to the Manichees and the Marcionites and those from the Valentinian heresy, [140] and all those who are like this—anyone will perceive that they alike both condemn marriage and denounce the use of foods as shameful and that they strive to demonstrate that flesh was not assumed by the Lord. And it must be noticed how Paul has mentioned them with the greatest bitterness, and, so that he may vigorously give instruction about those who will begin to teach those things in the last times, he says that their seductive errors are those of alien spirits and calls them the teachings of demons, so serious did he consider the profession of these things to be. And he rightly said that lying was hypocrisy. All those people pretend that they are Christians, and they promise in their teaching that they hold themselves to a greater chastity, but they strive to teach those who submit to them much about Christ that is contradictory of true religion. And everything that is filled with indulgence and that includes every perversity in itself—these 3°Swete (2:139) cites Chrysostom’s view that it was not the Jews who said these things. ‘Theodore appears to follow this interpretation, arguing that the gnostics and others partly base their heresies on Jewish teachings.

616 AD TIMOTHEUM I quem instanter suaderi sibi per omnia fecerunt, tunc illa sermonibus quibusdam adducunt ad medium, suadentes ut illa peragant quasi pietatis opera perficientes quae omnis sunt spurcitiae plena. et hoc inueniet quis si illa omnia quae praedicta sunt cautissime 5s considerare uoluerit, licet non facile possint deprehendi, eo quod latere plurimos super talibus operibus adnituntur. consequenter autem adiecit: cauteriatam habentium suam ipsorum conscientiam; qui enim de castitate se disputare simulant, omnem spurcitiam in se perpetrare inueniuntur. euidens quoniam talia facientes non inro tegram possunt habere conscientiam; contraria enim specie suorum sermonum sibi ipsi conscii sunt, quae et in se exercent et alios docent. euidens autem quod dixit: prohibentium nubere, abstinere a cibis, [non] ostendens quoniam non nubere aut non sumere escas crimine dignum est, sed quod lege ista prohibere adnitantur; ex 1s arbitrio enim continere se aliquem ab istis non est inconueniens. nam prohibere de his necessitatis est potius, non propositi, quod similiter dicere non potest, quoniam ubi propositum est, 1bi continentia; ista uero euidens execratio est. notandum uero est 1n eo quod dixit abstinere a cibis, sicuti et 1n praefatione notauimus, eo 2. quod nullam diligentiam eloquentiae faciat, multa dicens inperfecte. nam et hoc in loco quod dixit prohibentium, quasi per necessitatem illud fieri accipiens, sequentiam dictorum reliquit inperfectam, quasi quia hinc possit etiam illud cognosci quoniam incu-

1 fecerint C (corr.) 2 in(forad)r 3 omni(foromnis)C*Hr 7 _ habentesH 8 sedisputareomr 9g euid.estr g-10 integraH 10 conscientiam (aft. habere) om C* H 11 serm. suor. H* 12 euid.a.estH 13. non(1°) omC Hr 19 imperfectione (for in praefat.) C inperfectione H imperfectionemyr 23 quae (for quia) C* H quod C (corr.): omr || quo (for quoniam) r

FIRST LETTER TO TIMOTHY 617 things they are eager to practice among themselves with entire care. At first they seem to be completely silent about these things, but when by the deceit they embark upon they have managed to

make someone urgently persuaded by them in all respects, then they bring these things forward by certain speeches, persuading them to perform those things that are filled with all filth as though they were accomplishing the works of true religion. And anyone will discover this [141] if he is willing to consider as carefully as possible everything that has been predicted, even though these people cannot easily be caught because most of them strive to stay hidden with respect to such deeds. And in accord with this Paul added having their own conscience cauterized. For while they pretend to reason about chastity, they are found to carry out every

filth among themselves. It is clear that because they do such things they cannot have a pure conscience, for they are conscious in themselves that what they practice among themselves and teach others contradicts the show of their own words. And it 1s clear that Paul said forbidding to marry, to abstain from foods, not to show that not marrying or not taking foods is worthy of blame but because they strive to forbid those things by law.3” For it is not unfitting for someone to keep himself from those things by choice. Certainly, to forbid these things claims its power from necessity and not from intention, because it is not possible to say in the same way that where there is an intention, there is continence. Such a prohibition amounts to an anathema.3® And it must be noted that in his statement to abstain from foods, as we have noted in the introductory part of the letter,*? that Paul takes no care for effective speech, saying many things incompletely. For even in this place when he said forbidding, understanding this to be done by necessity, [142] he leaves the sequence of words incomplete, inasmuch as from this word it could also be recognized that he 1s 37'T hat 1s, celibacy and extreme fasting are not to be blamed but should not be required. 38 Swete paraphrases the meaning as follows (2:141): “evidens execratio est] ‘A prohibition of this kind amounts to an anathema, such as Saul’s (1 Sam. xiv.24), or that of the conspirators (Acts xxui1.12)....’ Perhaps however execratio merely represents some such word as &nayépevotc, and the meaning 1s: “in such a case no choice is left; there can be no exercise of meoutpeouc, and therefore no virtue

in the act of abstaining.” 39See Swete, 2:70.

618 AD TIMOTHEUM I sat eos qui cogunt abstinere a cibis. deinde dicens eam sententiam quam et accusat quia in ultimo erit apud homines, adicit probationem quod non conuenienter ista proponant: quae Deus creauit ad fruitionem cum gratiarum actione.

5 nam et ualde inconueniens erat, Deum illa ad hoc facientem, lege ab eorum usu homines prohibere. necessario uero adiecit, cum gratiarum actione dicens, ita ut et modum adiciens esse uideatur ipsius usus secundum quem facta sunt, sufficienter comprobans prauitatem prohibentium. si enim gratias agere Deo bonum pro 10 €SCIS, impium est incusare eas, nullam de cetero gratiarum actionem subrelinquentes illis qui ita eas sibi tributas esse existimant. nam is qui ad hoc facta illa a Deo confitetur, licet contineat se suo proposito, tamen cognoscit quod conueniat de illis Deo gratias agere. et arbitrio eorum prauitatem latius subplicans, adiecit: 15 fidelibus et qui cognouerunt ueritatem. non dixit absolute ‘hominibus,’ et quidem omnibus hominibus similiter usus escarum propositum esse uidetur, eo quod ita eos uniuersitatis fecerit Deus; sed ut maiorem ostendat prauitatem eorum qui ita de escis sentiunt, siquidem et alia dicere usurpant de 20 illis quorum uel maxime usus omnibus uidetur esse et necessarius et aptus. accusat uero eos grauius, adiciens cum gratiarum actione, nam ideo factae sunt escae ut cum gratiarum actione unusquisque eas insumat, etenim iustum est eos qui fruuntur illas, gratias agere ei qui eas largire dignatus est. sed hoc non de omnibus dicit, sed 2s de solis fidelibus loquitur; nam infideles nec gratiaram actionem reddere sciunt. itaque etsi pro ratione opificationis in commune omnibus usus escarum propositus esse uidetur, sed ut oportet conuenienter fier1 fidelibus magis uidetur posse aptari. multam ergo prauitatem eorum per hoc ostendit qui cum gratias agere deberent 30 +=pro largita sibi requie, utrum insumant eas utrum se ab eis conti-

I etiam (foream)r 2 incusat C (corr.) 4 ad percipiendum (for ad fruit.) 7 ' 4% modus adiectus (for modum adiciens)r 8 quae(forquem)r 9g est (aft. enim)addC 10 estomC || incausareC* || nullumy 11 _ subreliquentes

C* 14 arbitriiC (corr) r || explicansr || et (aft. subpl.) add CH: txt r 16 et quidem, hominibus (2°) omr 17 deusu(forusus)r_ || propositus C (corr. 19 deillisusurpantH 21 adicensH 23 illisCr 24 largiri C (corr.)r 25 actionum C* actione H 26° opificationes C* 27-28 fieri conu. H 30 require C A: txt r

FIRST LETTER TO TIMOTHY 619 condemning those who compel abstinence from foods.*° Then, speaking of that opinion that he also condemns because it will be current among people at the last day, he adds proof that they are not setting forth these views fittingly: 4:3b which God created for enjoyment with thanksgiving

For it would have been quite unfitting for God, who made foods for this purpose, to forbid people their use by law. And he necessarily added with thanksgiving so that he might be seen to be adding the manner in which their use should be made, sufficiently proving the perverseness of those who were forbidding. For if it

is good to give God thanks for foods, it is ungodly to find fault with them, besides leaving no place for thanks to those who think that foods have been bestowed on them this way. For the one who confesses that foods were made by God for this reason, granted that he remains continent by his own purpose, yet knows that it is right to give God thanks for them. And to underline more fully the perverseness in their judgment, he added: 4:3c for the faithful and who have known the truth, He has not said simply “for humans,” even though he seems to

have argued that the use of foods is for all people alike, because

the God of the universe made them this way. But this is to demonstrate the greater perversity of those who have this opinion

about foods, inasmuch as they take it upon themselves to say strange things about them, the use of which seems to everyone for the most part [143] both necessary and suitable. And he condemns them quite sternly by adding with thanksgiving. For foods have been made for this reason, that each person might consume them

with thanksgiving; and it is, indeed, right for those who enjoy them to give thanks to the one who saw fit to lavish them. Yet he does not say this of everyone, but he speaks only of the faithful, for the faithless do not even know how to render thanks. And so although because of creation he has plainly argued that the use of foods is common to all, yet that it should be done rightly plainly can be applied more to the faithful. ‘Therefore, by this he shows the extent of the perversity of those who, though they ought to give thanks for the relief lavished on them, whether they consume 4°'That is, forbidding marriage, to abstain from foods should not be read “forbidding marriage and abstinence from foods” but “forbidding marriage and requiring abstinence from foods.”

620 AD TIMOTHEUM I neant, utpote fideles, e contrario incusant escas quod non sint bene factae et usum earum lege adnituntur abdicare. deinde dicens quia

a Deo factae sunt, consequenter adiecit: quia omnis creatura Det bona, et nihil reiciendum.

5 ‘quemadmodum (inquit) incusatione dignum possit uideri 1llud, a Deo factum?’ bene autem illud generaliter dixit, quoniam omnis creatura Dei bona est, et nihil est retciendum. omnia autem utilia sunt; itaque et illa quae in usum escae data sunt non sunt reicienda, sed potius recipienda, eo quod a Deo sint ad hoc facta. ro adiecit autem iterum et modum secundum quem oportet eosdem escas insumere: quoniam cum gratiarum actione percipitur.

deinde adicit et quod ex illis lucrum possit adnasci: sanctificatur autem per uerbum Dei et orationem.

15 ‘nam insumptio escarum, quando cum gratiarum efficitur actione, iam non communem escam facit participare, sed sanctam; in eo etenim dum gratiae aguntur Deo, etiam escae sanctificantur.’ sic ad dogmaticos egressus sermones, ad confirmationem ueritatis illos interserens quorum et firmamentum ecclesiam esse adse-

20 ruit; dicens autem illa uel maxime quae tunc dici oporterent pro commotis tunc quaestionibus, ita ut Timotheus frequentem de his doctrinam faceret ad fideles, adicit: haec proponens fratribus, bonus erts minister Iesu Christt.

‘eris (inquit) minister Christi probabilis, si haec cum sollicitu2s dine eos qui fide nobis iuncti sunt docueris.’ et ostendens quia et ipsi utilis sit hu1usmodi sollicitudo: enutritus (inquit) uerbis fide: et bonae doctrinae quam subsecutus es.

‘proficiet (inquit) hoc et tibi in melius; nam dum cum debita 1 et (bef. quod) addr 2 adnitanturC* Hr 4 quoniam (for quia) r _— | reiecientem C* reicientem H 5 non (bef. possit) addr 5-6 illud enim C

illud quodr 6 est (aft factum) addCr_ || generaliterilludr 7 est (aft. nihil)omr || reieciendum C* 10 easdemyr 12 quod (for quoniam) C (corr.)r 13 adiecitr 15 insumptioneCr_ 16. participari C (corr) 20 dixitque (for dicens autem) r 21 maxime (aft. tunc)addr_ || frequenter 7 22 1deo illum his uerbis admonet (for adicit)r 23 Chr. I.r 25 simul (aft

ost.) addr || quae (for quia) C* quod C (corr.) que H 26 ipsaC || huiusmodiom H 27 assequutusr 29g necdum (for nam d.) C* nam nudum H nam quando r: txt C (corr) 1 || cumom/]

FIRST LETTER TO TIMOTHY 621 the foods or abstain from them, as faithful people should, quite the contrary find fault with the foods because they have not been rightly made and so strive to repudiate their use by law. Then, saying that they have been made by God, he added in logical order: 4:4a because every creature of God 1s good, and nothing must be rejected,

“How (he says) could what has been made by God be seen worthy of condemnation?” And he rightly said as a general statement that every creature of God 1s good, and nothing must be

veyected. And all things are useful, and so, as well, what has been given to use as food must not be rejected but instead must be accepted, because it has been made by God for this purpose. And again he added also the way in which it is right for them to consume foods: 4:4b since it 1s received with thanksgiving,

Then he adds also what gain can arise from thanksgiving: 4:5 and it 1s sanctified by the word of God and prayer.

“For the consumption of foods, when it takes place with thanksgiving, [144] already makes it a sharing not in common food

but in holy. When eating, as long as thanks are given to God, even foods are sanctified.” ‘Thus, having digressed to doctrinal statements, inserting them to confirm the truth of those things of which he asserted the church to be the support (3:15), and speaking especially of what ought to be said at that time with respect to the disputes that were then being stirred up, so that Timothy may give the faithful frequent teaching about these things, he adds: 4:6a Putting these things before the brothers, you will be a good minister of Jesus Christ, “You will be (he says) a minister of Christ tried and true, if you

teach these things with great care to those who have been joined to us in faith.” And to show that care of this kind is beneficial to him: 4:6b nourished (he says) by the words of faith and the good teaching that you have followed.

“This (he says) will advance even you to what is better, for as long as you strive with due care to teach others what belongs to

622 AD TIMOTHEUM I sollicitudine docere alios illa quae fidei sunt adniteris, maiorem firmitatem ipse eorum adquiris, quasi qui et adsidua meditatione nu-

triaris.” illis ostendere uolens quod aptum sit illi ut adsidue alios doceat; adiciens quam subsecutus es, hoc est, ‘quae frequenter et au-

5 disti et didicisti semper mecum degens, haec iustum est te docere et alios.’ exhortans uero eum in hisce dictis sufficienter ut doctrinae inmineat cum omni sollicitudine, dehortatur eum pariter ne illis quae contraria sunt uel leuiter intendat, dicens: profanas autem et aniles fabulas deuita.

10 hoc uel maxime prae ceteris commodo dictum est ab apostolo. si igitur quis libris apocryphis intendere uoluerit, illis quos habere uidentur illi qui ista dogmata profitentur, nomine quidem beatissimorum editos apostolorum, daemoniacorum uero hominum conscriptione repletos, perspiciet dictorum Pauli commoditatem. ita 1s autem et omnes profani sunt sermones illi et aniles fabulae quae in hisdem libris inseruntur; immo et a fabulis anilibus plus sunt execrabiliores, spurcitias enim et immunditias continent quae nec au-

res hominum sustinere potuerunt. haec uero super dehonorationem illorum quae ab aduersariis confincta sunt commode dicens, 20. et consequenter praecedentibus adiecit iterum: exerce tetpsum ad pietatem.

et in prioribus dicens quoniam ‘doce ista cum debita sollicitudine; adiuuabit autem frequens eorum meditatio non solum eos, sed et te.’ et quia interiecit illa in illis sermonibus quos 1n dehorta2s tionem aduersariorum fecerat, ad illa ipsa rediit. bene uero exercitationem pietatis diligentiam dixit esse doctrinae, quae alios ita instruere deproperat ita ut sit exercitatio pietatis e1 qui pietatis exequitur opera. ‘exercitationem’ uero dicit ut alios cum omni diligentia ista instruat; frequens autem meditatio pietatis laborem so30 let exercere. et quoniam exercitationem illam quasi ad corporalem agonem dixit, ex comparatione illius ostendit istius differentiam: 1 illaomH 4 quod secutus est quasi diceret haec quae (for adiciens ... hoc

est)r || haecquaeC 5 docereteH 7 inmineantC*Hr 8 intendant(om dicens)r g ineptas (for prof.)r 10 quomodo(forcomm.)H 11 apocrisin C* apocrysinH || illosCr 13 apost. ed.H 16. illis (for hisdem) r || animalibus (for anil.) CH 16-17 exacrabiliores C* execrabiles Hr _ 19

conficta Hr 20 etomC(corr.) 22 in deterioribus C* in posterioribus C

(corr.) de interioribus H: txtr 23 adiuuauitH 25 reddiditC 26 quar 29 laboreC*Hr 30 exercerir 31 illius (for istius) r

FIRST LETTER TO TIMOTHY 623 faith, you will gain their greater steadfastness, inasmuch as you are nourished by constant reflection.” Paul wants to show by this what is suitable for Timothy, so that he may teach others constantly. He adds that you have followed, that is, “what you have often both heard and learned while you were always living

with me, these things [145] it is right for you to teach also to others.” And exhorting him sufficiently by these words to be intent on teaching with all care, he equally dissuades him from paying attention to contradictory views or those said groundlessly, saying: 4:7a And avoid profane and old wives’ myths.

The apostle said this especially before the rest appropriately. Therefore, if someone were willing to look into the apocryphal books, those that the people who profess these doctrines appear to possess—published, of course, in the name of the most blessed apostles but filled with the records of demon-possessed people— he will see how appropriate Paul’s words are. And so all those discourses and old wives’ myths sown in these books are profane; indeed, they are even more accursed than old wives’ myths, for they contain filths and impurities that not even the ears of humans could bear. And saying these things appropriately to dishonor those books fabricated by the adversaries, he again added in accord with what preceded: [146] 4:7b Train yourself for true religion.

Just before this he says,*+? “teach those things with due care, and constant reflection about them will help not only them, but also you.” And because he inserted into his discourse what he had composed to dissuade Timothy from the adversaries,** he returns to the very points he was making before the insertion. And he rightly said that the training of true religion is diligent care for teaching, which is eager to instruct others in such a way that the training of true religion belongs to the person who pursues the

works of true religion. And he says “training” so that he may instruct others in those things with all diligence, and constant reflection customarily trains the toil of true religion. And since he used the word “training” as though it might refer to a bodily contest, he shows by comparison how this training differs from that: 4° See Theodore’s comment on 4:6b. 4?'Theodore seems to mean 4:74.

624 AD TIMOTHEUM I corporalis (anquit) exercitatio ad modicum est utilis; pietas uero ad omnia est utilis, promissiones habens uttae praesentis et futurae.

‘qui enim in agone sunt corporali et ad hoc seipsos exercent usque in praesentem uitam, inde solent habere solatium. nam 5 pietatis agon et istius exercitatio ex multis partibus nobis magnum praebet iumentum, promittens nobis in futuro saeculo magna praebere; nam secundum praesentem uitam conferre nobis non minima potest.’ nam quod dixit ‘uitam praesentem,’ sic dicit quod pil, si etiam aliquando necessitatem sustinuerunt, plurimum ro iuuamen etiam secundum praesentem uitam adsequuntur. et dictum suum confirmans adiecit: fidele uerbum et omni acceptione dignum.

hoc est, uera haec dixit quae nullam dubitationem suscipere poterant, eo quod pietas suis sectatoribus multorum bonorum lar15 gitatem praestare uidetur. et post confirmationem suorum dictorum iterum ad sequentiam exhortationis suae conuertitur: in hoc (anquit) laboramus et exprobramur, quoniam sperauimus in Deum uiuum, qui est saluator omnium hominum, maxime fidelium.

‘itaque cum pietas multa bona possit prouidere, nec mirum est 20 nos qui credimus Deo semper extanti pro eo et laborare et exprobrari pro quo et pati optimum est, eo quod scit omnes saluare sua bonitate; fidelibus uero ob alacritatem animae eorum etiam multas scit praestare mercedes.’ et quoniam per omnia ostendit necessarium esse horum studium et ut exerceantur ad pietatem ceteros 2, docentes, resumit praepositam exhortationem, adiciens: praecipe haec et doce.

non absolute posuit praecipe, sed quod conueniat eum instanter insistere, $1 quando res ipsa eum id facere compellerit. deinde quia iuuenis erat, et uidebatur aetas ipsa a plurimis contempni, adiecit:

30 nemo tuuentutem tuam contempnat. I namcorp. (forcorp. inquit)r || est omC* 1-2 utilisestr 1 autem (for uero) Cr 6 adiumentum C (corr.) tuuamentumr_ || promittent C* H

promittitquer 8 quoduero(fornamquod)r || dixitr g sipiir 10 et ... adiecitomr 12 fidelissermo, dignusr 16. et ait (aft conuertitur) addr 17 inquitomyr || maledicimur (for exprobr.) r_ || quia (for quoniam) C

yr 20 proeaHr 21 proquodCH || bonum (for opt.) H 23° ost. per omnia 24 est(foresse)C Hr || etomC (corr) 25 resumens C (corr) || propositam H || adicitCetad.r 29 eatasC* 30 adolescentiam r ,

FIRST LETTER TO TIMOTHY 625 4:8 Bodily training (he says) for a little 1s useful, but true religion is useful for all things, having the promises of the present life and the one to come.

“For those who are in a bodily contest and train themselves for this so far as the present life is concerned usually have comfort from this. Now the contest of true religion and its training in many respects bestows on us great help, since it promises to bestow great things on us in the age to come; indeed, in the present life [147] it can confer on us no trifling things.” For when he said the present life, he means that godly people, even if they sometimes endure difficulty, gain a great deal of help even in the present life. And confirming what he said, he added: 4:9 Faithful 1s the word and worthy of all acceptation. ‘That is, he has spoken these true words,*? which could admit of no uncertainty, because true religion plainly bestows upon its followers the largess of many good things. And after confirming his words, he again turns to the logical order of his exhortation: 4:10 For that (he says ) we toil and are reproached,** since we have hoped in the living God, who 1s the Savior of all humans, especially of the faithful.

“And so, since true religion is able to provide many good things,

it is no wonder that we who believe in God, who always exists, should both toil and be reproached for him, for whom it 1s also best to suffer, because he knows how to save everyone by his kindness.

And he also knows how to bestow many rewards on the faithful because of the eagerness of their soul.” And since he has showed in all respects that zeal for these things 1s necessary and that they should be trained for true religion by teaching the rest, he takes up once more the exhortation he is setting forth, adding: 4:11 Give instruction about these things and teach.

He did not put down give instruction without reason, but because it would be right for him [148] to set about this insistently

whenever the circumstance itself might compel him to do it. Then, because he was a young man, and his age itself seemed to be despised by a great many people, he added: 4:12a Let no one despise your youth, 43'That is, the verse refers to what precedes rather than to what follows it. *4'Theodore’s reading is éverdtG6ue0u rather than &ywwCéuc0a.

626 AD TIMOTHEUM I ‘noli autem propter aetatem pusillanimis esse, neque caueas quin cum auctoritate doceas, eo quod ad hoc sis in iuuentute electus.’ admirabilis uere est adiectio quam adiecit, dicens: sed forma esto fidelium in uerbo, in conuersatione, in caritate, in

5 fide, in castitate. ‘ad aetatem (inquit) tuam noli respicere, diligentiam uero adhibe horum, ut dicas et agas illa quae dici oportent, quo secundum ut condecens est conuersentur; ut caritatem eam quae erga omnes est teneant, ut firm: sint in fide, ut pudicitiae diligentiam ro adhibeant; ita ut et ipse formam te praebeas fidelibus pro quibus ultam regis tuam, instruens quemadmodum conueniat conuersari, ita ut ex ipsis actibus tuis testimonium uitae tuae hisdem praebeas. noli doctrinae dignitatem aetate dimittere tua; cum fiducia uero omnia dicere properato.’ deinde ex generalitate eum exhor15 tans de his quae ei conueniunt, adicit: usque dum ueniens, intende lectiont, [exhortatiom,| doctrinae.

‘et sollicitudinem impende erga lectiones, ut discere possis quae te et facere et alios docere conueniat; ut assiduitate lectionum teipsum instruens, insistere possis doctrinae et exhortationi.’ 20 dicit enim [‘doctrinam’] abso- ‘didacxadAtav’ onoly thy amdAutov lute narrationem; ‘exhortatio- é&nynouw, ‘maoaxAnow dé THY ATO

nem’ uero siue ‘consolationem,’ tiv cuubeByxdtav vovbectav te illam commonitionem quae ex xat Omduyyot, Fy eviote UEev xat aliquibus accidentibus fier1 so- émt tod xoLtvod yivecBar avayxy, 2s let, quam interdum et in com- woatota d& xal ev tatg moog Tov muni facere est necesse, uel ma- xaO’ Eva drareEcouv.

xime cum in illam narrationem inciderimus quam singulis exponere res ipsa compellat.* 1 idem [id est?] (bef. noli) addr || _ pro pietate (for propter aetatem) H

|| paueas (for caueas) C (corr.) 3 uero 4 exemplum (for forma)r 7 ut secundum quod decet conu.r || oporteant C (corr.) || quae (for quo) H 12 illis (for hisdem)r 13 dign. doctr.r || aetatem d. tuam C* propter aet. &c. C (corr.) aetated. tuam H: txtr 16 ueniamC (corr) || exhort. omCH 18 lectionemr 20 dicit e. abs. narr. non exort. uero siue cons. illam commonitione (corr. commonitionum) C dicit e. abs. narr. non exort. si uero cons, illam commonitionem Hf non dicit e. abs. narr. sed exhort. siue collationem illam commotionem r: cf. g and note || sq. Coisl. 204, f. 203 a [Cr.

vil. 36, Fr. 153] Oeddmpoc. Stdacxarlav, x.t.A. 24 accedentibusC*r 27 illa (om in) C* illam r

FIRST LETTER TO TIMOTHY 627 “And do not be discouraged because of your age or avoid teaching with authority because you have been chosen for this in your youth.” The addition he makes is truly admirable, saying: 4:12b but be an example of the faithful in word, in way of life, in love, in faith, in chastity. “Do not be concerned (he says) about your age but apply diligent care to these people so that you may speak and do what ought to be said, whereby they may live their lives in a proper way, so that they may hold fast to love toward all, so that they may be steadfast in faith, so that they may apply diligent care to chastity. Do this in such a way that you may furnish yourself as an example to the faithful for whom you are ruling your life, instructing them how they ought to live in such a way that by your very deeds you may furnish them with the testimony of your life. Do not give

up the honor of teaching because of your age, but be eager to say everything with confidence.” Then, exhorting him in general terms about what he ought to do, he adds: 4:13 Until I come, pay attention to reading, to exhortation, to teaching.

“Expend great care in readings, so that you can learn [149] what is right for you both to do and to teach others, so that instructing

yourself by application to readings you may be able to press on with teaching and exhortation.” TFor by teaching he means ge- By teaching he means general neral exposition,+> and by ex- exposition, and by exhortation hortation or consolation that re- the admonishment and reminminder that usually takes place der from certain circumstanbecause of certain circumstan- ces that sometimes must take ces and that sometimes must be place in the community, but also made inthe community orespe- especially in conversations with cially when we fall into that ex- an individual. position that the circumstance itself compels us to make to individuals.* 45See Swete’s note (2:149): “absolute] I. q. absolutam (see Gk.), ‘general, without reference to the circumstances of the individuals addressed.’ ”

628 AD TIMOTHEUM I permanere uero doctrinae et exhortation: diligenti suadens placabilitate, adicit: noli negligere gratiam quae in te est.

nam et sufficienter poterat eum persuadere ut cum sollicitudis ne doctrinae opus impleret, eo quod ad diuinam donationem ab hac ipsa causa dignus fuerit adsequi. unde et mirum probate datum ipsum augere cupiens, ut magis magisque eum adhortaretur, adicit: quae data est tibi per prophetiam cum inpositione manus presbyte10) F11.

‘nam et donum diuinum propter hoc adsecutus es, per reuelationem illud accipiens perque inpositionem manuum plurimorum et hoc non uilissimorum, qui in tua ordinatione ipsi gratiae uisi sunt ministrasse. itaque omni ex parte non est cautum tibi ut ne15 glegas illa quae tibi sunt iniuncta, siue propter reuelationem cum qua adsecutus es, siue ob dignationem eorum qui ob hoc ipsum ministrantes manus tibi inposuerunt.’ presbyterii uero hoc in loco non eos nunc nominauit qui nunc nominantur presbyteri—nec autem res admittebat istos manus inponere ad ordinationém ipsius 20 functionis; sed fapostolorum dicit conuentum ‘dv t&v anoctéAwy abAAOYOV OY-

quiaderat apostolo Pauloetcum tv, of ouvpeody te abt xal ovveo manus inponebant in elus or- conrtovto as cixds ToLovLEV® THY

dinationem. ‘presbyterium’ au- én’ adt@ yelpotoviav, “moecButé-

2s temilludnominauitcontempla- prov’ «dtd édvoudoug ard tod évtltione honoris. ista uero consue- ov. todto dé xal viv E006 év tatc tudine etiam nunc agunt usque Ttév émtoxdtwy yivecOat tooBoAatc, huc, ut in episcoporum ordi- 76 uh bo” évdc, KAN bd TAELdveny natione non unus sed plurimi td&¢ toradtas év TH ExxAnota yeroo-

30 et huiusmodi ordinationem im- toviag mAypotoban. pleant.* deinde et persistens in praebendo consilio adicit:

4 e17 § implereC* 6 amplius (for mir. prob.)r 7 adhortareH 9 imposition H 12 per quem C*H perinquamr 14 = auctum (for caut.) H 16 ea(aft. qua)Hr 17 presbyteros C (corr.)r 18 tunc (for nunc) C (corr): omr 21 sq. Coisl. 204, 1. c. Oed8wo0c. 4 xal tov tTév, %.7.A. 27 agunt om

CaguntutomH 28 agitur (aft. usque) add C (corr.): txt r

FIRST LETTER TO TIMOTHY 629 And gently? urging him to persevere in teaching and in diligent exhortation, he adds: 4:14a Do not neglect the grace that 1s 1n you,

Now Paul was able sufficiently to persuade Timothy to fulfill the work of teaching with great care because he was worthy of attaining the divine gift from this very source. ‘Then, wishing by his approval to increase the marvel of what had been given him, so that he may more and more exhort him, he adds: 4:14b which was given to you by prophecy with the laying on of hand of the presbyterate.

“Now you have attained the divine gift because of this, [150] receiving it by revelation and by the laying on of a great many hands, and those not of smallest account, which plainly have themselves ministered the grace in your ordination. And so in

every respect it is not safe for you to neglect what has been enjoined on you, whether on account of the revelation by which you attained it or because of the worth of those who, ministering because of this very thing, laid hands on you.” And in this place he has not used the name presbyterate to mean those who are now called presbyters—nor would the matter have permitted the laying on of those hands for the appointment to this very service.*7 Rather,

The means the meeting of the He means the meeting of the apostles present with the apo- apostles who came _ together stle Paul and who with him laid with him and apparently joihands on Timothy for his ordi- ned with Paul in laying hands nation. And he named this the on Timothy, having named it presbyterate with regard to ho- the presbyterate from its hononor. And even now, up to this red character. Even now this time, they act by that custom so custom takes place in the adthat in the ordination of bishops vancement of bishops, that such

not one but several fulfill an or- ordinations in the church are

dination of this kind.* fulfilled not by one but by several.

Then, continuing to furnish advice, he adds: 4°See Swete’s comment (2:149): “Placabilitate = irtwo?” 47'Theodore’s point is that presbyters, while they join the bishop in ordaining a presbyter, have no part in ordaining a bishop. Since Timothy is being regarded as a bishop, the “presbyterate” of the text must refer to other bishops, that is, the apostles.

630 AD TIMOTHEUM I haec meditare, in illis esto, ut profectus tuus manifestus sit omnibus, intende tibi ipst et doctrinae, permane inillis. hoc enim factens et te ipsum saluum facies et eos qui te audiunt. et per omnia illud dicit quoniam ‘conueniat te tuam ipsius dili-

5 gentiam habere ac uirtutibus inlustrare, ita ut et omnia ante lectionibus intendas, et doctrinae opus cum omni expedias sollicitudine; sic enim tibi ipsi et aliis multis eris bonitatis prouisor.’ et quoniam de his consummauit exhortationem plurimis eam sermonibus explens, scribit de cetero et qualem eum esse erga singulos conue-

ro niat:

seniorem ne increpaueris, sed obsecra ut patrem.

seniorem dicit non secundum ordinationis rationem, sed secundum aetatem, hoc est, senem; ut dicat: ‘senibus noli acerbus uideri, sed cum modestia illis loquere quasi patribus tuis.’

15 tuuentores ut fratres. in commune posuit illud quod dixerat, obsecra; uult enim dicere: ‘nulli inuehas te, neque sis acerbus aut amarus; clementer uero erga omnes tuum exhibe affectum, longaeuos quasi patres diligens, iuniores ut fratres.’ et quia ista de uiris dixerat, uolens osten20 dere quoniam parem affectum conuenit eum habere erga uiros et erga mulieres, transit ad illam partem paria dicens: anus ut matres. est: ‘erga mulieres (inquit) talem te exhibe ut seniores earum matres tuas esse existimes.’ deinde et de nouellis similia adiciens,

25 dicit: adolescentulas ut sorores in omni castitate.

est: ‘et has (inquit) sicut sorores proprias dilige.’ diuisionem sexuum et aetatum fieri debere probauit, et quidem cum possis illa magis et absolute et in commune dicere. sed nec fecit; ut per par1 istis(forillis)Hhisr || prouectusH 2 attende, insta (for int., perm.) 7 || ipstom Cr || permanens H 3. saluans (for saluum) C* H saluas C

(corr.) 4 tetum C* H totam C (corr): txtr 5 hac (forac)C* || ante omnia C (corr.)r 7 multisaliisH 11 increpuerisr 13 aceruusCH 15 iuniores Hiuuenesr 17 inueas Hinueharisr: txtCl || aceruusCH 18 et benigne (aft. uero) add H 18-19 diligensomH 20 patrem (for parem) C

H paternumr 23. esto (forest) H: omriexhibereC* 24 adiciens adicit H dicens adicitr 26 iuuenculas, cum (for adol.,in)r 27 esto (forest)H 28

: etaetatem H peraetatemr || probabuntC*H || possit C (corr.)r 29 in communir || hoc (fornec)Cr 29 _ patres (for partes) CH

FIRST LETTER TO TIMOTHY 631 [151] 4:15-16 Reflect on these things, be in those things, so that your progress may be manifest to all. Pay attention to yourself and to teaching, persevere in those things. For doing this you will save both yourself and those who hear you.

And by all this he means: “May it be right for you to have diligent care for yourself and to shine with virtues so that before everything you may pay attention to readings and may get ready for the work of teaching with all care. For in this way you will provide goodness for yourself and for many others.” And since he has finished his exhortation about these matters, completing it with a great many words, he writes in what remains how ‘Timothy ought to conduct himself toward individuals: 5:1a Do not speak harshly to an elder, but beseech as a father,

He says an elder not in reference to the principle of ordination but in reference to age, that is, old. He means: “Do not appear harsh to old men, but speak to them with mildness, as though to your fathers.” 5:1b to young men as brothers,

He put down beseech to refer to both in common. For he wants to say: “May you attack no one with words, and may you not be harsh or bitter, but show your affection to all in a kindly way, loving the aged as fathers and the young as brothers.” And because he had said this about men, in his wish to show that it was right for him to have equal affection for men and for women, he goes on to that sex, using equivalent words: 5:2a to old women as mothers,

[152] That is: “Show yourself toward women such that you may regard the older of them to be your own mothers.” ‘Then, adding similar words about the young ones, he says: 5:2b to young girls as sisters, in all chastity. ‘That is: “And love these (he says) as your own sisters.” He has

proved that a separation of sexes and ages ought to. be made even

when you may be able to speak of those things to a greater extent, without qualification, and in the community. Nevertheless,

632 AD TIMOTHEUM I tes ostenderet quoniam similiter eum uult erga omnes tam uiros quam mulieres affectum ostendere suum siue senes sint siue 1uuUe-

nes. optime autem non solum secundum sexum uiros et mulieres diuisit, sed etiam et secundum aetates quae per proprietatem na5 turae accidere solent. unde et nomina secundum aetatem memoratus est, ita ut longaeuos quidem more parentum adfectarentur, 1uuenes uero more fratrum. et ut augeret eius affectum in mellius, simile aliquid dixit illorum quae Dominus dixerat ad illos qui sib1 nuntiauerant quoniam ‘mater tua et fratres tui expectant te foris’; ro respondit: ‘mater (inquit) mea et fratres hi sunt qui faciunt uerbum meum.’ sic et ipse in eodem ordine fideles eum habere praecipit. intendendum est ei cautelae, quemadmodum de adolescentibus mulieribus loquens posuerit tamquam sorores, et his adiecerit in omni castitate; simul et consilium suum erga personas memora15 tarum propter aetatem cautum ostendens, simul et illud instruens quoniam possibile est affectum habere uehementem contemplatione pietatis erga mulieres licet sint per aetatem nouellae, et non et hoc in actum deduci turpissimum. nam quod dixit sicut sorores, ex superiore sequentia etiam hoc in loco id posuit, consilium dans 20 Uutnonsolum diligat eas (sicut et in superioribus dixerat); sed et ad ostensionem integritatis adiecit, ut ne ob affectum iura temerentur castitatis, si tamen non aliquis sponte meliora despiciens in deterius serpere uoluerit. siquidem et sorores sint mulieres et eandem habeant naturam et similia perpeti possint, et diligimus propter 2s naturae propinquitatem et cauemus aliquid inconueniens in illas agere, propinquitatem uenerantes naturae cum debita reuerentia. uiduas honora quae uere uiduae sunt.

omnia quae in superioribus interiecisse uidetur beatus apostolus Paulus, ab illo loco quo dixit et mantfeste magnum est pietatis 30 m~ystertum, usque ad hoc dictum quo dixit adolescentulas ut sorores inomni castitate. illa quidem quae dogmatica sunt ad probationem ueritatis posuit, eo quod ecclesiam dixit esse ‘columnam et firma4 peromC rproprietate C (corr.)r 6 affectaretr 8 illumr g_ nuntiauerat

C*Hr 11-12 praecepitr 12 int. ueroestillir || uero (aft. est) add H 13 melioribus (for mul.) C*H 14-15 memoraturumC Hr 15 etomC*

y 18 deducitur pessimum C Hr 1g superioriH || inhocinl.H 20 sicuti Hr 21 abaffectur || temeremurC uiolenturr 22 meliore C * mulierem C (corr.) H_ || dispiciensCr 24 diligemusr 25 cauebimus 7

27 ueraeC 30 et (forut)Cr

FIRST LETTER TO TIMOTHY 633 he composed his words so as to show by the different groups that he wants Timothy to show his affection alike to all, so to men as to women or whether they are old or young. And quite effectively

he separated the men and the women not only by sex but also by the ages that usually come about by the special property of nature. ‘hat is why he mentioned their names by age, so that the aged might be held in affection like parents and the young like brothers and sisters. And to increase for the better his affection, he said something like what the Lord had said to those who had brought him the news that “your mother and your brothers are waiting for you outside.” He answered, “My mother and brothers are those who do my word” (see Luke 8:20—-21). So, too, Paul himself advises ‘Timothy to hold the faithful in the same ordering.

Attention must be paid to his caution, how, when speaking of young women, he put down as sisters and added to this zn all chastity. At one and the same time he shows that his advice regarding the persons of those he has mentioned [153] is cautious because of age, and he gives the instruction that it is possible in the observance of true religion to have strong affection toward women, even if they are young in age, and not to be led by this to a most shameful act. Now when he said as sisters, he also put the phrase down placed in sequence with what is above,*® giving advice that he should not only love them (just as he had said above), but he

also added for the demonstration of moral purity that the rights of chastity should not be violated because of affection, if at least someone were unwilling of his own accord by despising better things to crawl down to what is worse. Even if sisters are women and have the same nature and can undergo the like experiences, we love them because of their natural close relationship to us, and we avoid doing anything unfitting to them, revering the close relationship of nature with due respect. 5:3 Honor widows who are truly widows.

The blessed apostle Paul seems to have inserted everything above from that place where he said (3:16): and obviously, great 1s the mystery of true religion, up to the place where he said (5:2): to young girls as sisters, in all chastity. In the insertion he put down doctrinal statements to prove the truth, because he said the church is “the pillar and support of truth” (3:15). And he said other things 48That is, “beseech” in 5:1. We must understand “beseech them as sisters.”

634 AD TIMOTHEUM I mentum ueritatis’; alia uero ad instructionem beati dixit Timothei, quae et facere eum iustum existimabat, siue ob illius ipsius causam siue ob ceterorum iuuamen. coepit autem ab illo loco quo dixit obsecro ergo primum omnium fiert orationes, deprecationes, po-

5 stulationes, gratiarum actiones—quae uniuersa ad utilitatem [et] ad ornamentum communis ecclesiae pertinere uidebantur. nam quod dicit ante omnia, illud uel maxime designat quod in communem congregationem ecclesiae ab illis fieri oportere existimabat, scilicet ut omnis cultus Deo debitus restituatur, cum debita gratiarum ro actione, quae ei debetur pro illis quae ab eo data sunt nobis. et quidem orationem facientes non pro nobis ipsis solis facere debemus, sed et pro omnibus hominibus. unde et in subsequentibus necessario adicit quales eos esse conueniat uel in uita uel in moribus uel in conuersatione; et primum quidem in communi naturae adusus

15 est diuisionem, alia dicens ad instructionem uirorum, instruens quales eos oporteat esse, alia uero ad mulieres. sicque commune ad omnes super uirtutibus implendis consilium uisus est dedisse. deinde ad ordinem transit, illos qui ecclesiae ministerium implere uidentur reputans, quoniam priuatam hi indigeant exhorta20 tionem, eo quod in commune conueniens ecclesia eorum impletur ministerio, et istis quidem bene agentibus multum possunt ceteri adiuuarl; e contrario etiam istis illa quae conueniunt minime procurantibus, plurima detrimenta multis uideantur inrogari. unde et de presbyteris primam uidetur fecisse disputationem, instruens 2; quales eos esse oporteat; dein de diaconibus, postea uero de uiris et mulieribus. post consummationem uero horum ad hoc instructionem suam produxisse uisus est, quam et interpositam et interiectam esse diximus. conueniens autem erat post communem exhortationem quam ad omnes fecisse uidetur, et proprie ad illos 30 quiecclesiae functionem implere uidebantur, coniungere etiam illa quae de uiduis dici conueniebant; quas etiam in suo ordine memorare conueniebat ob illam prouidentiam quam erga eas implere 5 adorn(om et) C* Hretorn. C (corr) 7 communiter (for in comm.) Cr 10 eiomH 10-11 quidamCH:omr 14 adorsus (for adusus) C (corr.) 15

diuisioneHr 16 communiterr 17 usus(foruisus)H 18 illorum quinec eccl.y || nec (bef. eccl.) add C* H 19 priuata, exhortatione C (corr.) 25

eos qualesH || deinde(fordeinde)Hr 26 hocomH 29 uidebaturH | propriaeC 30 fructionem C* fruitionem H_ || implebant (for impl. uid.) 7 31 etiamet H 31-32 memorari C(corr.) 32 par erat (for conueniebat) 7

FIRST LETTER TO TIMOTHY 635 to instruct blessed Timothy as to what he thought he ought to do, whether for his own sake or for the help of others. Paul begins the instructions*? from the place where he said (2:1): Therefore, I make entreaty first of all that there be made prayers, intercessions, requests, thanksgivings—all of which were seen to pertain to the benefit and common adornment of the church. Now by saying before all [154] he points out what he thought especially ought to be done by them in the common assembly of the church; that is, that entire worship owed to God should be rendered with due thanksgiving owed him for what he has given us. And we ought to pray not only for ourselves but also for all people. ‘Then in what follows he necessarily adds what sort of people they ought to be either in life or in habits or in behavior. And at first he employs a natural separation in the community, saying some things for the instruction of the men, instructing them as to what sort of people

they ought to be, and other things for the women. And in this way he has plainly given common advice to all concerning the virtues that must be implemented. Then he goes on to church order (3:1), considering those seen to fulfill the ministry of the church, since they need a particular exhortation. This is because when the church assembles together it is fulfilled by their ministry,

and when they perform their tasks well, the rest can be much helped. On the other hand, when they attend to what is by no means fitting, they plainly inflict a great deal of damage on many people. And so he plainly composed his first discussion about the presbyters, giving instruction as to what sort of people they should be. Then he goes on to the deacons and afterwards to male and female deacons. And after completing these discussions up to this point (3:15), he seems to have introduced his instruction, which we have said has been both put in the middle and inserted. And it would have been fitting, after the general exhortation he plainly made to all, as well as his particular address to those who were

seen to fulfill the service of the church, for him to join to this *9'The insertion appears to be 3:16—5:2, and it includes the doctrinal material

(3:16) and instructions to Timothy (4:1-5:2). But confusion results from Theodore’s location of the beginning of Paul’s instructions to Timothy at 2:1. Does this mean that the discussion of offices (3:1-15) interrupts the instructions to Timothy? The only point that seems clear is that Theodore supposes that the discussion of the order of widows in 1 Tim 5 ought to have followed the discussion of bishops and deacons in 1 Tim 3.

636 AD TIMOTHEUM I oportebat. hinc uero, ut dixi, ad propositam interiectionem ab illa egressus est sequentia; post sequentiam autem dictorum consuetudo est illi etiam et interiectiones facere. sicque ad illos sermones exiit qui super uiduis dici debebant: honora (inquit) illas quae uere 5 suntuiduae. non absolutam promissionem earum intendere uoluit, sed quando promissio ipso opere impleri uidetur. nam quod hoc in loco dixit honora, hoc est, ‘diligentiam illis adhibe;’ quod euidens fit ex illis dictis quae sequuntur. quas quidem ita uera ratione existimat esse uiduas, sicut in subsequentibus melius instruimur. ro iterum uero de illis loquitur quae non debent ecclesiastico sumptu aleri, adiciens de illis: st qua uidua filios aut nepotes habet, discant primum propriam domum colere, et uicem reddere parentibus; hoc enim est acceptum in conspectu Det.

15 Tquod dixit discant, de fi- paviavétwoay’ “te téxva,” réliis et nepotibus dixit, non de yeu, ‘xat ta Exyova’, ovy at yout. uiduis; properabat enim doce- oxomdg yao avte dSidaFar St. Exet-

re quoniam illae solae debent vat udvar tig ExxAnotactixys é7sumptu ecclesiastico nutriri, peretag a&tovo0ar dpetrdovow, atc 20 quae aliunde alimoniam habere ovddelc xydenoviag Etéopmlev br0AEminime possint. si igitur uidua Aewrta. tedm0c. Exv Tolvuyv (pyotv)

filios aut nepotes habet, discant ¥ yhoa texva Eyovca H Exyova, dtilli qui ex ea nati sunt alere ma- dSacxecQwouy ot an’ Exeivng teyOEv-

trem siue auiam;* Teg émueActaNar tH uUNntods HroL THC Ua UUNC.

2s quia hoc magis placitum est Deo ut ab illis nutriantur, et non ecclesiasticum indigeant solatium. deinde dicit de illis uiduis quas uere uiduas esse existimat, dicens: quae autem uere uidua est et desolata, speret in Deum et permaneat in oratione et deprecatione nocte et die.

30 euidens est quod ueram uiduam duobus ab causis ecclesiastico

3 etomH 4 exigit (forexiit)H || uiduasH 6 implereC*H 7-8 uidens sit C* euidens sit H r: txt C (corr.) 9 existimentH 11 aliC (corr) r

12 siquaautemr || domumsuamregerer 13 coram Deo (for in consp. Dei)r 15 sq. Coisl. 204, f. 204 a [Cr. vil. 38] &AAOs pyatv: 76 pavOaveTwoauy,

*%.7.A. 16 &yyovacod. (but below, p. 1561. 22, éy.). 18 illesole C*H 22

aut (bef. fil.) add Cr 25 nutrientur C* 25-26 ecclesiastico, solatior 28 sperat r 29 instat obsecrationibus et orationibusr_ || ac (for et [2°])7r 30 duobus ob c. C* H duabus ob c. C (corr.) duabus ex c. r

FIRST LETTER TO TIMOTHY 637 also what ought to be said about widows. Still more, he ought to have mentioned them in his own logical order because of the provision that it was necessary to make for them. But from this point (3:15), as I have said, he digressed from the logical order to the insertion he set forth. [155] And he has a habit after following

the logical order of his words also to make insertions. And so he ends his digression by turning to the discussion that should have been made concerning widows (5:3): honor those who are truly

widows. He wanted to maintain their professed vow not without qualification, but when the vow is seen fulfilled in deed. Now when he said in this place honor, he means “apply diligent care to them.” This becomes clear in what he goes on to say, as indeed we are better informed in what follows who the women are whom with true reason he esteems to be such widows. On the other hand, he speaks of those who should not be supported at the expense of the church, adding about them: 5:4 If a widow has children or grandchildren, let them learn first to revere their own household and to give back in return to parents, for this 1s acceptable in the sight of God.

| When he said let them learn, Let them learn. He means the he spoke of children and gran- children and the grandchildren, dchildren, not of widows, [156] not the widows. For his aim

for he was eager to teach that is to teach that only those for

only those who could by no whom no means of care has means have sustenance from been left from another source any other source should be sup- should be thought worthy of the

ported at the expense of the church’s support. Therefore, if church. Therefore, if a widow (he says) a widow has children has children or grandchildren, or grandchildren, let those who let these born from her learn have been born from her learn how to support their mother or how to support their mother or

grandmother,* grandmother.

because it is more pleasing to God that they should be nourished by them and not need the relief of the church. Then he speaks about those widows he regards as truly widows, saying: 5:5 But she who ts truly a widow and left alone, let her hope in God and let her persevere in prayer and intercession night and day;°° 5°'The use of the subjunctive (“let her hope and persevere”) departs from the Greek text.

638 AD TIMOTHEUM I sumptu uult nutriri; unum, ut et moribus sit ordinata et uirtutibus inlustrata; alterum, eo quod ad plenum neminem uidetur habere qui diligentiam ei adhibeat. haec autem est uere uidua, quae propinquum non habet et per omne tempus uitae suae solis uacat 5 orationibus. quae autem in delicits est, uiua mortua est.

‘si aliqua amisso uiro in uiduitate se persistere promittit et deli, ciosam exercet uitam, mortua est magis quam uiua, licet si et uiue-

re uideatur. nec autem ultra maritali conscientia tenetur, neque 10 Uuirtutis studio inlustratur; sed solis epulis ac deliciis uacare properans, nihil ex illis quae sibi conueniunt facere poterit.’ et uolens ‘Timotheum erga talem sollicitudinem incitare, adiecit: et haec praecipe, ut inreprehensibiles sint.

hoc est, ‘et his dicito ut optime uiuentes maneant inreprehen1s sibiles.’ deinde adiecit: si autem quis suorum et maxime domesticorum curam non habet, fidem negautt et est infidel deterior. hoc ad illud retulit: sz gua uero uidua filios aut nepotes habet, discant primum suam domum colere; eo quod dixit quoniam oportet

20 ut talis uidua a filiis et nepotibus nutriatur, ita ut nihil illis desit de his quae eis necessantur. hoc de illis dixit, admonens eos ut erga parentum diligentiam sint solliciti, quoniam oportet omnibus qui nobis propinquitate iunguntur diligentiam adhibere. maxime domesticorum; ut dicat, ‘eorum qui nobis nimia propinquitate ge2s neris 1ungi uidentur, ut puta mater, pater, auus, auia.’ si quis uero hos despicit, manifestus est quod nec fidei curam habet ullam, sed et infideli sit deterior; siue quia illam legem quae naturae posita

est ille qui se pietatem seruare promittit custodire noluerit. inci-

3 ueraH 8 etsi(forsiet)H 9g altera(forultra)r 11 et... adiecit omr 12 adicitC 13 hoc(forhaec)Hr 15 adicitr 18 refertur (for retulit) / 20 tales uiduae H (corr) || uiduaomr_ || nutriantur C* HW (corr) 21 necessaria sunt (for necessantur)r 24 nimianobisr 25 iungereC*H || pater mater H 26 dispicit C* despiciatr || manifestum Cr 27 etomr || alli C* [?] r: txt C (corr)

FIRST LETTER TO TIMOTHY 639 It is clear that for two reasons he wants the true widow to be supported at the expense of the church. For one thing, that she may be well-ordered in her habits and distinguished by virtues; for another, because she seems to have absolutely no one to care for her. And this is the woman who 1s truly a widow, the one who has no relative and is free to spend the whole time of her life in prayers alone. 5:6 but the one who 1s in luxuries, living, 1s dead.

“If any woman, when she has lost her husband, promises that she will remain a widow and indulges in a life of luxury, she 1s more dead than alive, even if [157] she seems to live. And she is neither bound any longer by her husband’s knowledge of her nor enlightened by the pursuit of virtue. Instead, since she 1s eager to be free for delicacies and luxuries, she can do nothing of what she ought to do.” And wishing to rouse Timothy to such care, he added:

5:7 And give these instructions, so that they may be without reproach.

That is, “And speak to them so that they may remain without reproach by living the best way possible.” Then he added: 5:8 And if someone does not have care for his own and especially for those of his household, he has dented faith and 1s worse than an unbeliever.

He referred this to (5:4): and if a widow has children or grandchildren, let them learn first to revere their own household. ‘This is because he said that it was right for such a widow to be nourished

by children and grandchildren, so that they might lack nothing they needed. He said this about them, urging them to be caring by diligently supporting their parents, since it is right to apply diligent care to all who are joined to us as relatives. Especially for those of his household means “those who are seen joined to us by the special relationship of family descent, for example, mother, father,

grandfather, grandmother.” And if someone despises them, it 1s obvious that he has no concern for faith but 1s even worse than an unbeliever, whether because [158] he has despised the law set down for nature or because he who has promised to observe true religion has proved unwilling to keep the law itself.5’ And while he begins 5' Following Swete’s suggested emendation (2:157-58): “Perhaps a line has fallen out after posita est; add despexerit, stue quia et ipsam legem divinam, or

640 AD TIMOTHEUM I piens uero docere ab illo loco quo dixit uiduas honora quae uere utduae sunt, quales conueniat esse illas quae sub ecclesiasticorum diligentia habentur, interposuit de illis uiduis quae filios uel nepotes

habent. ad quos hoc reddidit, implens illud quod in superioribus 5 minus dixerat; deinde ad suam recurrens sequentiam, manifeste exponit quales uult esse uiduas quae et sub regula ecclesiastica et prouidentia debent haber, dicens: uidua eligatur non minus annorum sexaginta.

ante omnia aetatem designandam esse credidit in qua constituro tae debent in ordinem recipi uiduarum. quidam uero non considerantes quam ob causam aetatem uoluerit significari, hoc statuerunt, utrumnam mulieres diaconissas ante hanc aetatem ordinari minime conueniat. erga quas uel maxime id debere obseruari existimauerunt, eo quod in maiori ordine a uiduis sint producendae; rs neque illud intellegentes quoniam si in earum ordinatione id obseruare decreuit, sed multo magis erga presbyteros et episcopos id custodire praecepisset; quod minime perspicere potuerunt. beatus autem Paulus qui numquam aetate functionem credidit esse decernendam, denique Timotheum ipsum ualde iuuenem extan20 tem tantis praeposuit ecclesiis, magnum illi opus et quod omnibus praecellere uidetur committens— et hoc significatur per illas litteras quas ad eum dirigit dicens, nemo iuuentutem tuam contempnat—quid est ergo? uirtutis industriam non ex aetate cupit firmari, cuius uel maxime probationem facere uidetur; sufficit enim illa 2, aetas quae ante haec tempora nimiam et cautam praeberet probationem uniuscuiusque propositi. Tquia uero uiduae in ordine GAN émedh xatedgyovto Hoar dic constituebantur ecclesiastico ut 16 tHe éxxAnowmotinig emuueretac

1 quod (forquo)Hr 2 illosH 8 sex. ann.r 9g aetate C (corr) || designatum H* 10 ordineH 11 haecr 13-14 existimauerit C* existimauerint C (corr.) aestimauerunt r 15 eorumC Hr _ 15-16 obseruari C

(corr.)r 17 custodiriC (corr.) || nemine (for min.)H || potueritC 18 quiomr || aetatiC H per aetatemr 19 nam (for denique)r 21 signatur H 22-23 condemnatr 23 quid ergo est H qu. e. est hoc quod dicit r 25 antehistemporibusC H || praebueritr 27 sq. Coisl. 204, f. 204 b [Cr. vil. 39, Fr. 153] OedSmpo0c. xat KAAOS PNotv’ od Tepl Tay cic Siaxoviav moeoayOjva. dperrovady Suamréyetar, KAAX mepl TOV clo TH yrOLKdv SynatareyHvar’ ovds Yk HAuxta (sic) tv etg xAVjpov mpocyouevey GpigeaOar yon, Gore ovdé Ex” adTov tLLODEOD 6 a&mbatoOADG TOUTO TApEPLAKcEaTO, HAAR TH d&oETH THY Soxiwactav

yapaxtnotCerv. aA’ Ecetdy, %.7.A.

FIRST LETTER TO TIMOTHY 641 his teaching from the place where he said (5:3): honor widows who are truly widows, and while he said what sort of women those held under the care of church officials ought to be, he has inserted his remarks about those widows who have children or grandchildren. It is to them that he refers this verse, completing what he had said

briefly above. Then returning to his own logical order, he quite clearly sets forth what sort of widows he wants those to be who deserve to be kept under the rule and provision of the church, saying: 5:9a Let a widow be selected not less than sixty years old,

He believed that before all the age ought to be designated at which women who were appointed ought to be received into the order of widows. But some people, because they have paid no attention to the reason for which he wanted the age to be indicated,

[159] have decided this means one should question whether it is in the least right that women should be ordained deaconesses before this age. They have thought that this ought to be especially observed in the case of deaconesses, because they are advanced

to a higher rank than widows. ‘They fail to understand that if Paul had decreed this observation in their ordination, he would have far more ordered its observation in the case of presbyters and bishops—something they could by no means discern. But blessed Paul, who never believed that a service was to be determined by

age, did indeed put Timothy in charge of such great churches when he was still quite young, entrusting him with a good work and one plainly surpassing all—and this is indicated by the words he directed to him, saying (4:12): let no one despise your youth. What, then, shall we say? Paul does not wish purposeful activity for virtue—the proof of which age especially seems to make—to

be established by age, for the age someone has lived up to this time furnishes more than enough and careful proof of each one’s purpose. TBut because widows were But since widows were enrolled

appointed to an order in the because they were considered church so that they might ac- worthy of the church’s care, quire the church’s provision, there were many women who

had lost their husbands who words to the same effect.”

642 AD TIMOTHEUM I ecclesiasticam potirentur proui- d&tova0ar, odx doetyc éembuuta dentiam, multae autem erant ‘thy yypetav wetiodon, aA’ Hote quae ulros amiserant quae non duepivvasg tao cwmpatinas x THC uirtutum studio inter uiduas se éxxAyatas troetGeoar yoetac, éx dé 5 connumerari uolebant, sed ut tovtov mAstota ac sixdc émeteAEetto ecclesiasticam fruentes prouisio- “ax...

nem secure illa quae ad usum pertinent corporalem habentes uitam suam transigere possent, ro eX hac uero ratione multa (ut adsolent) mala adnascebantur;* eo quod nec ut decebat [uiuere] studebant quae non contemplatione uirtutis sese adscribere uiduas cupiebant, sed solo securitatis desiderio, et ut sine aliquo labore uel opere facile cotidianum uic15 tum haberent. haec ergo beatus Paulus cautissime cupiens confirmare,

faetate et uirtute statuit debere ... di& totto HAimla nal doety probari illam quae inter uiduas wotoato thy etc tov xaTKAOYVOV TOY

se cupit adscribi;* XNEa@vV ovytedety dMetAovoay. 20 aetate quidem, eo quod ante hoc tempus aetatis possent etiam per opera manuum suarum sibi uictum adquirere; uirtute uero, eo quod iustum esse existimabat ut non ecclesiastici sumptus absolute in quaslibet uiduas expenderentur, sed magis decere existimans ut uirtute sint inlustratae quae ecclesiastica sunt tuendae diligen-

2s tia. unde dicens de tempore, adiecit in subsequentibus etiam de moribus earum, quo uellet eas instituto haberi. et primum dicit: quae UNiUs ULTL UXOT.

Tnon autem hoc in loco di- yeyorvia évdc avdodc yury, [odx] cens ‘unius uiri uxorem’ illud avtt tot ‘uh dedtep0v ayayouévn,’ 30 dicit ‘quae non secundum ac- GA ‘éxeivw moeocxaptephoaca nat cepit maritum’; ipse enim id cwgpdvwg Bidcaca, elte Eva todfier1 dedit consilium, quod ne- ‘tov goyev, elte xal Sevdtepov Hyaquaquam aliqua ratione incusa- yeto.’

5 commorariC*Hr g possintC*H to rationemC* 12 dicebatH || uiuere om CH 12-13 contemplationem C* 13° adscribuntur C* adscribi

inter C (corr.) r: txt H 17° sq. Coisl.204,1l.c. 22 nonomH 22-23 ob-

soluteH 23 expendereturC* || dicereH 25 adicitCr 26 eorumC | quomodor || institutasr 27 est (aftuxor)addH 28 nunc (for non) CHr || sq. Coisl. 204,/.¢. 30 nonquaesec.r 32 elyev Cr.

FIRST LETTER TO TIMOTHY 643 used to want to have themselves

numbered among the widows, not for the pursuit of virtues, not because they were pursuing but so that they might pass their widowhood by a desire for vir-

life enjoying the church’s pro- tue, but so that their bodily vision safely, having what per- needs would be provided by the tained to bodily use. For this church without anxiety, for this reason many [160] evils used to reason the greatest evils were arise, as one might expect,* brought about, as one might expect. because the women who wanted to enroll themselves as widows,

but not for the observation of virtue, were not eager to live as they ought, but wanted this only by a longing for security and so that they might have their daily food easily without any toil or work. Therefore, blessed Paul, wishing to confirm these things as carefully as possible,

tdecided that the woman who For this reason he decided that wanted herself to be enrolled the woman ought to be assigned among the widows ought to be _to the list of widows by age and

tested by age and virtue,* virtue. by age because before this age [of sixty] they could acquire food for themselves even by the works of their own hands, and by virtue because he thought it right that the expenses of the church should not be spent on any widows whatsoever without qualification, but thought it more suitable that the women to be maintained by the

care of the church should be distinguished by virtue. ‘That is why in speaking of the time of life he added 1n what follows also qualifications concerning their habits by which he wanted them to be considered for appointment. First, he says: 5:9b who ts the wife of one husband,

tAnd by saying in this place Who has been the wife of one huthe wife of one husband, he does sband, not to mean “not married

not [161] mean “who has not a second time,” taken a second husband.” For Paul himself gave advice that this should be done, because in no way for any reason did he allow this to be blamed as unbecoming. Instead, “if she but to mean, “she has been faihas lived chastely with her own thful to him and has lived cha-

644 AD TIMOTHEUM I ri quasi indecens patiebatur; sed

‘si pudice cum suo uixerit ulro, slue unum tantum habuerit, siue et secundo fuerit nupta,’* 5 tantum si alter1 numquam intendit eo tempore quo maritum habebat; pudicitiam etenim requirit ab e1usmodi uiduis. nam pudicitiam exequuntur etiam et illae quae in coniugio pudice suis uiris conuiuunt siue cum primo marito, siue cum secundo; inconueniens etenim erat illas quae secundis nuptiis 1unctae uirtutum stu10 diis ut conuenit sunt adornatae, deinde ad profundam senectutem sunt redactae, ab ecclesiastica eas excludi diligentia, ita ut egentes penuria conterantur ea ratione qua secundo fuerint iunctae marito. quod nullo in loco prohibuisse uisus est Paulus; ex contrario uero, excludens fornicationem, id fier1 adnuerit. deinde adiecit: 15 in operibus bonis testimonium habens. et hoc quidem summatim explicauit; in subsequentibus uero illud per partes egerit, dicens: et st filios enutritt.

filla autem quae suorum fi- 1 XO TOV oixetwv wh Emumedn20 liorum curam non habuit, eul- oapévyn téxvov, SHAn mavtMs éodens est multam inhumanita- tiv 7moAAhy ért tho Wuxje thy &raytem in animum habuisse suum.* Oowziav gyouce. st peregrinos hospitio recepit.

non de peregrinis quibuslibet loquitur, sed de fidelibus et fide2s libus qui uirtuti studeant. denique uolens et in subsequentibus ipsius hospitalitatis speciem explanare quam et maxime eas exequi cupit, adiecit: s1 sanctorum pedes lautt.

non ‘peregrinos’ absolute dixit, sed sanctos; ut suadeat etiam 30 pedes lauari eorum quos hospites recipit, memoriam faciens sanctorum. hoc ut dixi ad exhortandas eas

1 indicensC* 7 etomC* 11 easomr 12 quaer 13 inlocoomC 14 adicitr 18 educauit (for enutr.)r 19 sq. Coisl. 204, /. c. [Cr. vii. 40,

Fr.154]. 22 animo,suor 23. et (bef. si)addH 24 etiisfid.r 25 uirtute

CH || studeantH 26 uel(foret)Hr 27 adicitCr 29 obsoluteC || abs. d. per.H 30 hospitio H

FIRST LETTER TO TIMOTHY 645 husband, whether she may have _ stely, whether she has had this had only one or has also been one or has married a second.” married to a second” —*

but only if she has never submitted to another man during the time when she had a husband. For he requires chastity of this kind from widows. For those women pursue chastity who live together with their husbands chastely in marriage, whether with a first husband or asecond. Indeed, it would have been unfitting for those women who, joined in a second marriage, were adorned by the pursuits of the virtues, as is right, then reduced to deep old age, to be excluded from the church’s care, so that living in want they would be ground down because they had been joined to a second husband. Nowhere is Paul seen to have forbidden this, but, on the contrary, he approves of its being done, though he excludes fornication. ‘hen he added: 5:10a having testimony in good works,

He has explained this ina summary fashion, but in what follows he has worked it out in detail, saying: 5:10b and if she has brought up children,

+And the woman who has For the woman who has not

not cared for her own children cared for her own children is is clearly one who had much clearly one who in all respects

inhumanity in her soul.* has much inhumanity in her soul. [162] 5:10c if she has received strangers with hospitality,

He is not speaking of any strangers whatsoever, but of the faithful, and the faithful who are zealous for virtue. Then, since he wishes in what follows to explain a form of hospitality that he especially wants them to pursue, he added: 5:10d 2f she has washed the feet of the saints,

He has not said strangers without qualification but saints, so that by mentioning the saints, he may urge her even to wash the feet of those whom she receives as guests. As I have said, it was to exhort these women that

646 AD TIMOTHEUM I fadiecit, ut ostendat quoniam ‘totto moooéOyxev ext to dSet&ar summa diligentia conuenit eos 6tt xal wet emiuedrctac adtodc

hospitio recip1,* uTodeyeo0at Yon.

nec aliquid ex his quae ad honestum pertinent obsequium despi-

5 cere. si tribulationem patientibus subministrautt.

iterum summatim id dixit: st omne opus bonum subsecuta est.

euidens est quoniam pro uirium qualitate ista fieri suadet. cerro tum est autem ex his dictis quoniam illas quae in matrimonio sunt fideles tales cupit esse [quales] uiduas. qui enim uiduas dicit talis uitae debere fuisse, eo in tempore quo erant in matrimonio paria cupit implere. alioquin quemadmodum potuerunt huius uitae inueniri, $i Non in matrimonio constitutae tales fuerint? et osten15 dens quamobrem etiam aetatem designauit secundum quam illas in ordine uiduarum recipi praecepit, adiecit: 1uuemores autem uiduas deuita.

non quia non sit digna iuuentus et exequi uirtutem, sed quam ob causam id dixerit in subsequentibus pandit: 20 cum enim luxurtatae fuerint in Chnsto, nubere uolunt, habentes dampnationem, quia primam fidem inritam fecerunt.

bene ‘luxuriatas in Christo’ dixit; hoc est: f‘atubi inter uiduas fuerint re- émewddv talc ynoag tyxatadreydceptae [et] ecclesiasticum adse- ow tho éxxdrnotac nat a&rwOdou 2, Cutae fuerint sumptum, securae émtuedelac, med¢ atenvous évtedDOev

extantes super corporalibus ne- yeroaywyrbetoat 6 undev eye cessitatibus, nihil aliud curant 679 wepwrv@oat tarewodcbar dvnisi quae otiose uacent luxuriae vavtat thy didvorey, waxodv yatoeny

corporali, eo quod non habent sinodoot tH oixeta emayyerta we30 de quibus sollicitae sint; quae AetHaow yauov, a&ucotuvwms TH TIC etiam solent et intellectum hu- yoetac moprGéuevan.

miliare humanum. otiosae uero _effectae, despicientes professio-

1 adicitCr || sq. Coisl.204,/.c. 11 talesC*Hr || essec.H 12

quod C*H 13 poterint C (corr.) 15 designaueritr 16 praecepitH 17

iuniores H adolescentioresr 18 etomCr 23. sq. Coisl. 204, f. 205 b [Cr. vil. 40] &AAosg 5é prow’ Exetdav,x.7.A. 24 etomC Hr: txtl 24-25 consecutae/ 27 weouzv@orCr. 28 quod (for quae) C (corr.) utr 30 after y&mov the catenist adds xat t& AcyOévta epeEc Stameatrovras.

FIRST LETTER TO TIMOTHY 647 The added this, to show that He added this to show that they they ought to be received in ho- ought to welcome them with spitality with the greatest care* care. and that they ought not despise anything pertaining to honorable deference. 5:10e af she has assisted those suffering affliction,

Again, he said in a summary fashion: 5:10f zf she has followed every good work.

It is clear that he urges those things to be done according to the nature of their resources, and it is certain because of these words that he wants the widows to be faithful the way they are in marriage. For Paul, who says that widows ought to have lived such

a life, wishes them to accomplish the same things they did when they were married. Otherwise, how could they be found [163] in this life, if they had not been settled as such women 1n marriage? And to show why he also designated the age at which he instructed them to be admitted to the order of widows, he added: 5:11a But avoid the younger widows,

Not because youth is not worthy also of pursuing virtue, but for the reason he discloses in what he goes on to say: 5:11b-12 for when they have luxunated in Chnst, they want to marry, having condemnation, because they have made first faith ineffectual.

He rightly said luxuriated in Christ, that 1s:

T“Whenever they were admit- Whenever they are put on the ted among the widows and _ list of widows and considered would acquire the expenditure worthy of the church’s care,

of the church, existing freed since they would be provided from bodily needs, they would with their bodily needs without care for nothing else save to be anxiety, they would be led for free in idleness for bodily lu- this reason to wanton behavior, xury because they would have because they would have nonothing to be concerned about; thing that could bring them in

and this usually lowers hu- their anxiety to humble themman understanding. And when selves in understanding. And they become leisured, despising becoming idle, they at length their profession, they begin to bid farewell to their own pro-

think about marriage,* mise and think about marriage, since they are furnished their

648 AD TIMOTHEUM I nem suam, de nuptiis incipiunt cogitare,* grauissime se obnoxias facientes ea ratione qua promissum suum quod Christum promiserunt spernendum esse existimauerunt, 5 primam duntaxat fidem inritam facientes.’ nec autem de nuptiis ista dixit, sicut quidam a multa desipientia suspicati sunt, sed de professione dixit uiduitatis; quia nec fas erat ut dampnationi obnoxias diceret illas quae illud faciunt quod ille fieri uisus est adnuisse. et otiositatis ipsius malitiam explanans adiecit: 10 simul autem et otiosae discunt circuire domos, non solum autem otiosae sed et uerbosae et curtosae, loquentes quae non conuentunt.

hoc uult per ista omnia dicere, quoniam nullam habentes sollicitudinem corporalium dum securae adsequuntur illa quae usu1 sunt necessaria, discunt et ex ipsa largitate studere otiositati; nec 15 autem est ulla res quae illas possit ultra ad opus cohortari. otiosae uero extantes uacant erga uerbositatem, et properant horum dicta ad illos deferre et illorum ad istos; et ex hoc adnascuntur tristitiae, dum de alienis curiose agentes, loqui illa student quae loqui minime oportet. ob hanc igitur causam significauit in superioribus 20 et aetatem et mores, statuens ut quae erga studia uirtutum curam non impendunt ecclesiastico sumptu minime nutriantur. nam 1llae quae in iuuentute adhuc tales sunt debent erga uictum corporis sollicitudinem expendere, eo quod possit talis sollicitudo etiam erga studium pietatis illis multum prodesse, eo quod ipsa sollicitudo 2; alimentorum potest eas a nimia uanitate coercere, et ut cogitatum suum humiliantes de se sint sollicitae. propter hoc neque de presbyteris neque de diaconibus dicens aetatis est memoratus, sed de uiduis tantum, quae se ob illam causam quam dixi in ordine uiduarum adscribi deproperant. ostendit uero et causam ob quam 30 iuniores uiduas praeceperat minime recipi; non quia non sit fidelis et utilis iuuentus ad studia uirtutum, sed quia non competenter

4 quem (for quod) C* Hr _ || Christo C (corr) || promis. Chr.r 6 dissipientiaC* H 8 illir g ipstusomH || adicitC r 10 autem om r || circumireC yr 13 temporalium (for corp.)! || diu (for dum) C*

|| sui (for usui) C* 14 etomr 16 uerbositati(forergau.)r 17 illasC yr || istasr 18 ad(forde)H* || eloquiry 19 signauitH 22 in (bef. iuuent.) omC || tales C* 23° sollicito C* 27 aetatesH 29 etomC (corr.)r 30 wuiduasomr

FIRST LETTER TO TIMOTHY 649 needs without anxiety.>°7

making themselves in the most serious possible way liable to punishment, on the grounds that [164] they have thought their own promise to Christ one to be spurned, making at least their first faith ineffectual.” But he has not said these things about marriage, as some people quite foolishly have suspected; instead, he spoke of the profession of widowhood. ‘This is because it would not have

been right for him to say that those who did what he has plainly allowed done were liable to condemnation. And to explain the wickedness of idleness itself, he added: 5:13 And at the same time also being idle, they learn how to make a circuit of houses, and not only idle but also garrulous and inquisitive, speaking what 1s not fitting.

By all this he wants to say that because they have no anxiety about bodily needs as long as they are secure in gaining what is necessary for their use, they learn from the very largess how to occupy themselves with idleness; nor is there anything that can any longer encourage them to work. But since they are idle, they are free to be garrulous, and they are eager to retail what these said to those and what those said to these. II] feelings arise from this as long as by behaving inquisitively about strangers they occupy themselves with speaking what by no means ought to be spoken. Therefore, it is for this reason that Paul has indicated

above both the age and the habits, setting down the rule that women who devote no care to the pursuits of the virtues are by no means to be nourished at the expense of the church. Now the women who are still young are such as ought to expend care for the sustenance of the body, because such care can also be of much profit to them for the zealous pursuit of true religion, since care for provision can itself [165] restrain them from too much vanity, so that, as well, by humbling their thoughts they may be careful about themselves. For this reason neither in the case of presbyters nor in that of deacons has he mentioned age, but only in the case of widows, who for the reason I have mentioned are eager to be enrolled in the order of widows. And he has also shown why he had instructed that younger widows should by no means be accepted—not because youth may not be faithful and useful for the pursuits of the virtues, but because many of them are seen >? Following Swete’s conjectural reconstruction of the Greek (2:163).

650 AD TIMOTHEUM I multae earum id exequi uidentur; simulant et autem se persistere in uiduitate spe illa sola ut ecclesiastico sumptu nutriantur. uolo ergo iuniores uiduas nubere, filios procreare, matresfamiltas esse.

5 quare? ut iuuentutis impetus erga plurimam sollicitudinem, sed occupatae, possit compescere. hoc autem erat non ut iuueniores uiduas a uirtutum studiis excluderet, sed ut magis eas inuitaret. qui enim dixerat non oportere illas quae nec aetate nec uirtutibus sunt uestitae in ordine recipi uiduarum illarum quae ecclesiastiro CO sumptu aluntur, ista uero dicens praeparabat eas ut id non adtemptarent. conuenienter—dicta enim illius illa cupit per omnia confirmare ut illa quae oportent custodiant. unde ne uideretur ad plenum deuitare iuueniores uiduas quae caute uitam suam instituunt, sequitur: 15 nullam occasionem dare aduersario maledictionts gratia. ‘non enim uolo illas ob illam causam uiduitatem simulantes, postea in aliis inueniri, et ex hoc dare occasionem illis qui nobis derogare properant ob illam rationem qua uitae nostrae nullum studium adhibemus, sed specie tantum uirtutem nos exequi simula20 mus.’ et ut ne uideatur ipse suspicione id colligere, causam ipsam ponit et dicit: 1am enim quaedam conuersae sunt post Satanan.

sic uidetur modis omnibus illas quae non bene abutuntur ipsam uiduitatem excludere ab ordine uiduarum, omnem dissimu2; lationis occasionem ab ipsa adimens professione. nam et ridiculo dignum uidetur [in] uirginitatem recipere, si quis eandem profiteri uelit, sicut est id perspicere ex epistola e1us quam ad Corinthios scripsisse uidetur, illas uero adolescentulas quae uiris sunt priuatae non recepisse, [si] tamen uiduitatem ut conuenit studere

3 autem (forergo)H 6.5 sed (bef. occup.) omrl || occupatusr || possint/ 6-7 iunioresHyr g_ uirtute (for uestitae) C* H ornatae C (corr.) r

|| ordinemy 11 illas(forilltus)H 12 oportetr || non(forne)r 13

iunioresy 14 adiecit (for sequitur) H 15 maledictir 18 quia (for qua) r 22 conuersa est C H conuersae sunt retro Sathanam r 23-24 utuntur ipsa

uiduitate r 24-25 desim. occansionem C* 25 risu (for ridiculo)r 26 in

omCHr || qua(for quis)H 27 exempla(forexep.)H 29 tamen (om si) C H tamen sir

FIRST LETTER TO TIMOTHY 651 unsuitable for being placed on this level. And they pretend that they will persist in widowhood only in the hope that they may be nourished at the expense of the church. 5:14a Therefore, I want the younger widows to marry, to beget children, and to be mothers of households,

Why? So that the vigorous impulse of youth toward quite anxious care, at least when the young women are occupied in these

pursuits, can be restrained. But this was not so that he might exclude the younger widows from the pursuits of the virtues, but so that he might all the more attract them to this. For he had said that it was not right for those women who were clothed neither with age nor with virtues to be admitted to the order of those widows supported at the expense of the church. But by saying those things he was preparing them not to attempt this unfittingly.°3 For he wants his words in all respects to confirm them in keeping what they ought to do. Then, so that he might not seem completely to avoid the younger widows who order their life carefully, he goes on: [166] 5:14b to give no opportunity to the adversary for the sake of abuse.

“For I do not want them by making a pretense of widowhood for that reason** to be found afterwards in other things and by this to

give an opportunity to those who are eager to slander us on the grounds that we apply no zeal to our life but only in appearance are pretending that we are pursuing virtue.” And so that he may not seem to be deducing this himself by what he suspected, he puts down the cause itself and says: 5:15 For already some women have turned away after Satan.

Thus, in every way he plainly excluded from the order of widows those women who do not use their widowhood rightly, taking away from their profession every opportunity for dissimulation. Indeed, it would also seem ridiculous to admit to virginity anyone who should want to profess it, just as one can see this from the letter Paul is seen to have written to the Corinthians (see 1 Cor 7:8, 25-26), while not admitting those young girls deprived of a husband, if at least they were willing to occupy themselves with wi>3 Following Swete’s suggested revision of the punctuation (2:165): “adtemptarent. conuenienter, c.| Read perhaps adtemptarent inconuenienter; dicta, &c.” 54’T hat is, in order to be supported by the church.

652 AD TIMOTHEUM I uoluerint. nec autem illae quae uirginitatem profitentur post senectutem erint uirginitatem professurae. i1ustum est hoc in loco memorare illorum qui omne studium in eo ponunt ut a nuptiis excludant, qui et diuersa facere conantur ut aliquos in hac professio5s neadducant. a quibus negotiis tantum uidetur Paulus distare, ut et ab 1psa professione prohibeat tamdiu quamdiu quis [non] plurimam uirtutis diligentiam in conuersatione sua ostendit. deinde adiecit et aliud: st quis fidelis habet uiduas, subministret eis, ut non grauetur eccle10 «= S1Q..

est: sicuti enim in superioribus de illis dixit quae habent filios aut nepotes, ut ab illis nutriantur; sic et hoc in loco eos qui fideles habent in domibus suis uiduas uult ut diligentiam illis adhibeant, ita ut ecclesia non multam sollicitudinem de talibus sustineret. et ts utneuideatur hoc idem lege statuere, ut tali occasione hi qui praesunt ecclesiis pecunias possint colligere, securi extantes a multitudine et sollicitudine uiduarum quibus necessaria praestent, bene adiecit: ut his quae uerae sunt uiduae sufficiat.

20 ‘ueras uiduas’ dicit illas quae ex omni parte sunt desolatae et neminem habent qui diligentiam illis adhibeat. sic enim poterat illarum facere prouidentiam ecclesia quae desolatae sunt, quando non multarum sollicitudinem [habebat] sed paucarum, auxiliantibus eis ad hoc fidelibus, si tamen praebere ualuerint ex opibus suis. 2s illis uero uiduis quas in domos proprias singuli habent, prouisionem illis facere adhortatur; si autem matrem habent aut auiam, propter summam propinquitatem pro uirium suarum qualitate diligentiam illis adhibeant. tanta super alendis uiduis disputans, quia in superioribus dixe30 rat quales esse conueniat presbyteros, de obsequiis uero eorum uel alimentis nihil fuerat memoratus, et quidem illis ipsis secundum illud tempus sollicitudinem ecclesiarum implentibus; bene adiecit 3 omnistudioH 5 Paulisermo (for Paulus)r 6 donec (for quamdiu) r

|| qui(for quis) H (corr) || nonomC Hr 7 uirtutesC* uirtutemHr || ostendat C (corr.)r 8 adicitC 9g siquisf. uelsiquaf.r || illis (for eis) r || et(forut)r 11 etenim sicuti (for est sicutienimin)r 12 nutrientur C* H 14. solitudinem (for sollic.) C*¥ || sustinere C* H sustinere cogatur C

(corr) 18 adicitCr 19 uereH || uid. suntr 20 desolutae C* 23

habebat om C Hr 26 aut (forautem)r 32 adicitCr

FIRST LETTER TO TIMOTHY 653 dowhood as 1s right.°> And neither would those women who profess virginity have professed virginity after old age. It is right in this place to call to mind those people who put all their zeal in the effort to exclude people from marriage and who try different ways of leading some others to this profession of virginity. Paul plainly

stands so tar apart from these matters that he even forbids from this profession [167] anyone as long as he fails to show great care for virtue in his way of life. "Then he added another point: 5:16a If any faithful man has widows, let him assist them, so that the church may not be burdened,

That is, just as above he spoke of those women who have children or grandchildren so as to be nourished by them (5:4), so also in this place he wants those who have faithful widows in their households to apply diligent care to them so that the church may not incur much care for such women. And lest he seem to be laying this down by law so that by such an opportunity those in charge of the churches might be able to collect money, since they would be freed from caring for a multitude of widows whose needs they would supply, he rightly added: 5:16b so that it may provide for those who are true widows. By true widows he means those who are in every way left alone

and have no one who may apply diligent care to them. For in this way the church was able to oversee those women who were left alone, since it had the care not of many but of few, because the faithful helped it in this task, at least if they were willing to give help from their own means. And he exhorts the individuals who have widows in their own households to make provision for them, and if they have a mother or grandmother, to apply diligent care to them so far as their resources permit because they are their closest relations. While discussing important matters concerning the support of widows, because above (3:2—7) [168] he had said what sort of people ought to be presbyters but had made no mention of what was due them or of their support, even though they were fulfilling the care of the churches at that time, he rightly added about them:

>>"Theodore appears to be arguing that the age limit of sixty should not be regarded as a fixed rule but only as a caution against accepting the younger widows.

654 AD TIMOTHEUM I et de his: qui bene praesunt presbyter, duplici honore digmi habeantur. ‘duplicem’ dicens multiplicem dicit. nam ‘presbyteros (inquit)

etiam maioris prouisionis dignos oportere existimare iusta depo5 scit ratio.” unde et adiecit: qui bene praesunt. sed nec de illorum prouidentia absolute dixit, quiin ordine et gradu tantum sunt presbyterorum; sed de illis qui gradus sui functionem implere prout conuenit uidentur. unde et adiecit: maxime qut laborant in uerbo et doctrina.

10 non absolute hos dignos esse prouidentia dixit, sed illa ratione qua plurimum laborem expendant, si tamen ut conuenit doctrinae opus implere uoluerint, ita ut in commune de omnibus sollicitudinem impendant, ac doceant eos illa facere quae fieri oportent; et ut de singulis solliciti, multum habeant agonem ut unumquem1s que consiliis optimis et exhortationibus ad illud quod decens est adducant. sic enim et beati apostoli uidentur doctrinae opus omnibus operibus anteposuisse. unde et contemplatione uiduarum aliquando oborta controuersia, dixerunt ‘non esse dignum relinquentes se uerbum doctrinae ministrare mensis’ uiduarum; quod 20 doctrinae opus sibi magis decere existimabant. uolens autem et scripturarum testimonio apostolus comprobare de presbyteris illa quae dixerat, adserens gui maxime laborant in doctrina, adiecit: dicit enim scriptura, ‘bout trituranti os non alligabis’; et, ‘dignus est operarius mercede sua.’

25 haec diligentia debite praebenda illis dicens, adiecit: aduersus presbyterum accusationem nol suscipere, exceptis duobus aut tribus testibus.

omni demiratione dignus est apostolus, quia et super hoc negotio sollicitus fuit. nam et dictum fuerat generaliter: im ore duorum 30 et trium testium stabit omnis sermo. sed hoc in loco contrario abdicans accusationem, dixit autem: noli suscipere nisi coram duobus

aut tribus testibus. eo quod super ceteris interea res patitur ut et 3 intellegit (for dicit)r 4 existimariC (corr.) 5 adicitr 8 adicitCr 12 incommuni C*r 13 oportetr 18 abortaH [cf. 1. p. 197, 1. 7, vv. 1] || contentione (for controuersia) Hr 18-19 relinquere et ministrare C (corr.)

19 mensesH 20 se(forsibi)r 21 testimoniaH 22 laborentC*H |

adicitC r 23 noninfrenabis os bouitrit.r 25 adicitC r 26 reciperer || nisi sub (forexc.)r 30 omneverbumH 31 autemomC (corr) || nisi Om V7

FIRST LETTER TO TIMOTHY 655 5:17a The presbyters who preside well, let them be held worthy of double honor,

By saying double he means multiple. For “just reason (he says) demands that we must think the presbyters worthy of still greater provision.” ‘This is why he added who preside well. He was

not speaking without qualification of providing for those who are merely in the order and rank of presbyters but of those seen to fulfill the service of their rank as far as they ought. For this reason he added: 5:17b especially those who toil in word and in teaching,

He said that they were worthy of provision not without qualification, but because they expend a great deal of toil, if at any rate they are willing to fulfill the work of teaching fittingly, so that they may devote great care to all in common and may teach them what ought to be done, and so that in caring for individuals they may struggle hard to lead each one by the best counsels and

exhortations to what is becoming. For in this way the blessed apostles plainly have put the work of teaching before all works. This is why when a controversy once arose with respect to widows, they said (Acts 6:1—2) that it was not right for them to leave the word of teaching to minister [169] to the tables of widows, because

they thought the work of teaching more becoming to them. And the apostle, wishing to prove by the testimony of the scriptures what he has said about the presbyters by asserting especially those who toil in teaching, added: 5:18 for scripture says (Deut 25:4; 1 Cor 9:9) “You shall not bind the mouth of a treading ox” and “the worker 1s worthy of his pay” (Luke 10:7).

Saying that careful attention ought to be paid to these statements, he added: 5:19 Do not accept an accusation against a presbyter, two or three witnesses excepted.

The apostle is worthy of all admiration because he was concerned about this matter. For it had been said 1n a general way (Deut 19:15): 12 the mouth of two or three witnesses every word will

stand. In contrast, in this place it is to refuse an accusation that he said: do not accept it unless in the presence of two or three witnesses.5© This is because in other cases [170] the fact is in one way or 5°See Swete’s comment (2:169): “The rule is positive; the Apostle uses it

656 AD TIMOTHEUM I aliter de negotio iudicetur; hoc uero in loco non debere ita fieri ob duas posuit causas. una, quoniam necesse est presbyterum utpote communem patrem tam uirorum quam mulierum curam adhibere; eo quod et similiter utriusque sexus sollicitudinem implens 5 indiscrete et mulieres cogitur uidere et Joqui cum illis, prout ratio exigit pietatis. altera uero causa, eo quod multis et uariis occasio-

nibus diuerse contra eos exercebantur, ea ratione qua idem presbyteri coacti interdum increpant obnoxios pro admissis peccatis, et arguunt eos pro quibus non competenter agunt. prospexit erro gO apostolus quoniam facile aduersus presbyteros ab huiusmodi hominibus accusationes adnasci possint, opitulante eis opere ipsorum ut id quod uolunt aduersus eos dicere uerissimum existimetur, propter quod licenter uel uideant uel loquantur cum mulieribus; quae res malignis hominibus occasionem accusations dare 1s uidetur. quid ergo obseruari decernit? ‘aliter (inquit) noli audire, nisi duo aut tres uideantur testes esse negotil ipsius de quibus 1ntenditur accusatio.’ et ut ne uideretur ista dicens delinquentium peccata uelle contegere, adiecit: peccantes autem coram omnibus arguantur, ut et cetert timorem 20 habeant. ‘examen negotii de illis cum omni scrupulositate uolo fier1, et non absolute aduersus eos crimen adpinctum recipi. si uero aliqui uera ratione deliquisse fuerint detecti, aperte increpentur, ut et ceteri eorum exemplo pudici efficiantur.’ optime autem et ad 2, aliorum correctionem edixit; nec enim erat necessarium ut hoc ita fieret, nisi ob aliorum id fieret emendationem. deinde omnibus illis dicens terribiliter adiecit: testificor in conspectu Det et dominit Tesu Christi et electorum ange-

lorum, ut haec custodtas sine ullo praetudicio, mhil faciens secundum 30 ~©declinationem.

3 commune H- 7 _ diuersae [accusationes] r (edd) 8 delictis [deliciis ed.]

(for peccatis)/ 10 quam(for quoniam)/ || ad(forab)H 11 operumH I2 uerissima existimatur C* H uerissime existimetur C (corr.) uerissima ex1-

stimatur accusatior 13 uid. mul. uelloquanturcumeisr 14 occansionem occansionis C occasionem occasionem H: txtr 16 sine (for nisi)H* 18 adi-

citCr 19 inquit(forautem)C:omr || arguer 22 adpunctumC (corr) r (cf. p. 145, /. 15, vv. ll. and note] 24 efficienturC*H || optimaeH || ad omr 25 haec dixit (for edixit) C (corr.) esse dixitr 26 ab... emendatione

C* Hob... emendatione C (corr.)r || idomr 27 adicitCr 2g ulloom yr || praeiudici H

FIRST LETTER TO TIMOTHY 657 another disclosed so that a judgment is made about the affair some other way. But in this place he affirmed it should not be done this way tor two reasons. One reason is that it is necessary for a pre-

sbyter as the common father to apply care to both men and women, and because in fulfilling his care alike to both sexes without distinction he is obliged to see women and to speak with them so far as the principle of true religion requires. And the other reason is because in many different circumstances people were agitated in various ways against them on the grounds that now and then presbyters were compelled to reproach those accountable for sins they had committed and to rebuke them for unsuitable behavior. Therefore, the apostle anticipated that accusations from people of this kind could easily arise against presbyters, since their work served

to make it thought that what those people wanted to say against the presbyters was quite true. ‘This 1s because of the fact that presbyters either see or speak with women unrestrainedly, something that seems to give spiteful people an opportunity to make accusations. What practice, then, does he determine should be observed? “Do not listen (he says) in any other way, unless there are seen to be two or three witnesses of the matter concerning which the accusation is submitted.” And lest he seem to be saying that he was willing to cover up the sins of transgressors, he added: [171] 5:20 And let those who sin be rebuked in the presence of all, so that also the rest may have fear.

“T want the examination of the affair concerning them to be made with all exactness and the charges drawn up against them not to be accepted simply as such. But if some have for true reason been exposed as having transgressed, let them be openly reproached so that the rest may be brought to shame by their example.” And quite effectively he declared this for setting other people right. For it would not have been necessary for this to be done this way unless it were to take place for the amendment of others. Then with words designed to strike fear in all of them, he added: 5:21 L testify in the sight of God and the Lord Jesus Christ and the elect angels that you keep these things without any prejudice, doing here, however, to point a prohibition. In other cases it is expedient to have two witnesses at the least; in this case it is essential.” Witnesses are necessary not merely to assess the charge but also for making it in the first place.

658 AD TIMOTHEUM I scilicet: ‘ut non facile contemplatione odii aduersus aliquem pronunties, priusquam uera ratione conuincantur; neque e contrario contemplatione amicitiarum aliquorum occulta peccata’— hoc autem dicit nihil faciens per declinationem. nam huiusmodi conte5 statioin talibus negotiis admodum est necessaria. deinde aduertitur ad eum, dans ei consilium: manus cito nemini inposueris.

‘omnino non facile ad ordinationem quemquam producas sine plurima probatione.’ et pondus ipsius negotii graue ostendens, ro ©6adiecit:

neque communicauenis peccatis alienis.

‘si (inquit) te ut conuenit probante ille deliquerit, non est tuum crimen; si uero tu facile et non cum cauta probatione ad ordinationem producis, particeps efficeris eius delictorum. ille enim pro rs quibus [peccauit], 1usta ratione punietur; tu uero, pro quibus non caute gessisti, nec perfectam arbitrii eius colligens probationem ad ministerium eum produxisti.’ et adhuc in timorem eum redigens adiecit: tetpsum castum custodt.

20 deinde et illa quae de eo erant dicit: noli (inquit) ulterius aquam bibere, sed uino modico utere propter stomachum tuum et frequentes tuas infirmitates.

euldens est quoniam et super hoc consilium illi dat, eo quod ualde infirmum eum corpore esse perspiciebat; contemplatione 2, autem continentiae adhuc aquam bibere persistebat. et quia frequenter aliorum causa talia agimus ut ne uideamur indifferentes esse erga conuersationem, non ignorantes quoniam illa quae ad usum nobis uel facta sunt uel tributa nequaquam nos insumpta potuerint nocere, bene adiecit: 30 quorundam hominum peccata manifesta sunt, praecedentia in iudictum, quosdam autem et subsequuntur. similiter et bona opera ma-

2 conuincaturr || econtr.r 3 amicorumr_ || occulte C*¥ occultes C (corr.)r 5-6 uestiturr 6 dandor || eiomH (|| etait (aft cons.) addr

8 omnium (foromnino)C H to adicitCr 15 peccauitomCHr 16

cauta egessisti C* cautae egess. C (corr.) cautae gessisti H caute egistir || ne

(fornec)H 17 timoreH 18 adicitCr 19 cust. cast.7 21 inquit om ry || adhuc(forult.)r 22 tuosC* 25 autemomH 29 poteruntr || adicit Cr: txt Hl 30 ad(forin)r 31 facta bona (for b. op.) r

FIRST LETTER TO TIMOTHY 659 nothing according to inclination.

Evidently, “that you may not render a verdict against anyone

easily because of hatred before they have been convicted for true reason; nor, on the contrary, should sins be hidden for the sake of friendship for any.” ‘This is what he means by doing nothing by inclination. Indeed, a solemn declaration of this kind is still necessary in such matters. Then he turns his attention to Timothy, giving him advice: 5:22a May you put your hands on no one hastily,

“In no circumstance may you advance anyone easily to ordination [172] without a good deal of testing.” And to show the weightiness of the matter, he added: 5:22b nor may you share in alien sins.

“If (he says) that person has transgressed, even though you examine him fittingly, it is not your fault. But if you advance him to ordination easily and without careful examination, you would become a participant in his transgressions. For he will be punished for his sins with just reason; but you, because you have not acted carefully, nor have you advanced him to the ministry by assembling a complete examination.” And still further reducing him to fear, he added: 5:22c Keep yourself chaste.

Then he speaks of what particularly concerns Timothy: 5:23 Do not (he says) any longer drink water, but use a little wine because of your stomach and your frequent ailments.

It is clear that he gives him advice also about this because he saw that he was quite weak in his body. And he was still persisting to drink water for the sake of continence. And because we often do such things for the sake of others, so that we may not seem indifferent to their way of life, and not because we are unaware that what has been made or given for our use could by no means harm us by its consumption, he rightly added: 5:24-25 The sins of some people are obvious, going before to judg-

ment, but they also follow some people. Likewise, good works are

660 AD TIMOTHEUM I nifesta sunt, et quae se aliter habent abscondi non possunt.

juult dicere quoniam sicut BovActa etimety St. Honmeo tH delinquentium hominumetnon tv odx cd Brovvtwavy avOoareav recte uiuentium delicta mani- mtatowata meddynrn got avays festa sunt, quae necessarie illis xatws¢ thy Ext tod weAAOVTOS ate-

in futuro saeculo poenas sunt vog tTiuwoiav adtotg exckyovta, et prouisura, licet si et faciant ali- at (@¢ etxdc) teva mae adToyY qua quae multos latere pote- AavOdver tobe mOAAONS obtwWS xal

runt; sic et de illis qui rec- él tv edoeBovvtwy Ta TOAAK LEV ro te uiuere instituerunt, plurima moeddyra tote avOpmmorg eotiv: don quidem illorum manifesta sunt dé éotw AavOdvovta tobs mOAAOVG

hominibus, sunt etiam et aliqua (tadta yao Aeyer ta Addweo éeyorquae lateant multos—haec enim ta) ody oldv te ma&vta KdnAaw efva. significat dicens similiter et quae ‘dote (onotv) wy tTodTO SediM> LY

1s se aliter habent—nec enim pos- ov yenotny évtedbev mapd tots avsunt omnia incerta esse. ‘itaque Qpmrmotg bréAnbw xtHoy, TH Vde0-

ne hoc pertimescas ne quando ootg cavtov xatavaAtone’” elder non bonam hinc opinionem ad- 6tt xat H mapa Tote avOowroLg O706-

quiras, teipsum aquae potu ex- Anis, éxv Yuetg xata TO TOOCG?20 pendens; utere uero exiguo ul- xov Bidwev, “ate Ye TO TAEloTOV no pro ipsa infirmitatis neces- xaAAtoty yivetar, OVdEv ATO TOUTOV

sitate, ualde sciens quoniam et mapabAartouevyn, xav Sox TOAAG

illa quae homines coniciunt, si tv xa0? nus tods TOAAODS Aavtamen recte uiuamus, bona esse Oaveuv. 2s plurima ex parte perspicientur; nec ullam ex his nociuitatem sustinebimus, licet uideantur multi actus nostri a multis ignora-

r.’* 30 post hoc adiecit et de seruis:

1 ascendiC* 2 sicutomr || sq. Coisl. 204, f.207 b[Cr. vii. 44] 0eddap0¢. hAAoS S& TeéAL onotv’ BovActat, x.7.A. 4-5 manifestatal 4 SHA cod. Cr.

5 necessario C (corr.) necessaria H necessarias r 6 pene (for poenas) C A:

txtrl 8-g poterint C (corr.) 11 manifestatal 25 prospicienturr 27 uideant H 28-29 ignorareC*H 30 haecH || adicitC r

FIRST LETTER TO TIMOTHY 661 also obvious, and the things that are otherwise cannot be hidden.

[173] THe wants to say that, He wants to say that, just just as the transgressions of as the transgressions of people people who transgress and do who do not live well are obnot live uprightly are obvious vious because they necessarily

because they will necessarily bring punishment on them in provide them with punishments the age to come, even if, as is liin the age to come, even though kely, some of their deeds escape

they do some things that can the notice of many, so, too, in escape the notice of many, so, the case of those who are godly too, as to the deeds of those who many things are obvious to peohave decided to live uprightly, ple. But whatever deeds escape

a great many of them are ob- the notice of many (for this is vious to people, while there are what he means by the things that

others that escape the notice are otherwise), it is impossible of many (for he indicates this that all should be unclear. “So by saying likewise .... and the (he says), not fearing that you things that are otherwise), yet may acquire from this a bad renot all of them can be unclear. putation with people, dispense | “And so do not be afraid that yourself from drinking water.” you may acquire a bad reputation when you dispense your-

self from drinking water, but use a small amount of wine for the very necessity of your weakness, knowing that people’s co- He knows that our reputation

njectures, if at any rate we live with people, if we live as we uprightly, are perceived to be ought, is for the most part the good for the most part; nor will best possible and brings us no we suffer any harm from them, harm from them, even if many even though much of what we of the things that have to do do is ignored by many.”*57 with us seem to escape the notice of many. [174] After this he added comments about slaves: 57'Theodore appears to be puzzled about 5:24—25, particularly because these verses seem to have little connection with the context. His unusual attempt to connect them with verse 23 revolves around the idea that bad and good deeds are in the present partly known and partly unknown. Perhaps what he means is that Paul is advising Timothy to take a little wine and not be afraid that this will offend people who fail to perceive doing so as a good deed.

662 AD TIMOTHEUM I si qui sub 1ugo sunt serui, dominos suos omni honore dignos esse ext-

stiment, ut non nomen Dei et doctrina blasphemetur.

haec de illis scribit qui infideles habent dominos, praecipiens eis ut omne obsequium suis praebeant dominis, licet si sint a pieta5 tealieni; ut non hinc blasphemia aliqua Deo aut pietatis doctrinae adpingatur, existimantibus illis quod ita eos instituamus ut contempnant dominos suos. quoniam autem de illis seruis dicit qui infideles dominos habent euidens est et ex quibus dixit: ut ne doctrina Dei hinc blasphemetur. manifestius uero id ostenditur et ex ro illis quae sequuntur; adiecit enim: gui autem fideles habent dominos non contempnant, quoniam fratres sunt; sed magis seruiant, quoniam fideles sunt et dilecti qui benefictorum sunt participes.

‘justum (inquit), est ut et hi non contemplatione pietatis suos ts contempnant dominos qui benigne cum illis agunt, sed multo magis debent eis seruire quasi fidelibus, qui et diligi propter ipsud debent ab eis, et illa uel maxime causa qua benigne illis utuntur. hoc enim dicit gui beneficiorum sunt participes: hoc est, ‘qui beneficiis eos subleuare properant contemplatione pietatis quam exequun20 tur.’ igitur dominorum benignitas non debet seruis occasio fier contemptus, sed magis eos in affectu ampliori debet retinere. et iterum adiecit: haec doce et obsecra.

per omnia exsuscitans eum ut cum multa sollicitudine de omni-

2s bus his doctrinam proponere deproperet. et quoniam omnia percurrit quae ad correctionem ecclesiae in commune conuenire existimabat, sicut scrupulosius significauimus in illis quae antea interpretati sumus; memoratur iterum et de illis qui contraria pietatis docere conantur. dicit autem de illis qui ex circumcisione credi-

30 derunt, qui omnia agere adnitebantur uolentes legis custodiam fidelibus inponere; de quibus et in principio epistolae plurima dixe1 siquisH quicumquer || dign. o. h. exist, nez (see note) 2 arbitrentur

nen. dominir 4 siomCri 5. aliquando(foral. Deo)H || uituperium (bef. piet.) addr 8 nec(forne)C 10 adicitCr 11-12 quia (for quoniam)r 12. dil. benef. sunt particeps C* d. b. qui sunt participes C (corr.) d.

b. participes sunt H d. b. sunt participesr 14 estethosC Hestutethosr || templatione (for cont.) H || ut (bef. suos) add C (corr.) 17 de (bef. causa)

addr 20 seruiC 21 contemptibileC H || debentH 22 adicitCr 28 memoratusH 29 enim (for autem) r

FIRST LETTER TO TIMOTHY 663 6:1 If there are slaves under the yoke, let them think that their own masters are worthy of all honor, so that the name of God and the teaching may not be slandered.

He is writing this about those who have unbelieving masters, instructing them to furnish all obedience to their masters, even though they are strangers to true religion, so that in this way no

slander may be drawn up against God or the teaching of true religion by people supposing we have instructed them to despise

their masters. And the fact that he is speaking of those slaves who have unbelieving masters is clear because he said: so that the teaching of God may not be slandered for this reason.5®> And this is

demonstrated more clearly by what follows, for he added: 6:2a And those who have believing masters, let them not despise them since they are brothers, but let them serve all the more, since they are believers and loved who are sharers in the benefits.

“Tt is right (he says) that for the sake of true religion they should

not despise their masters who treat them kindly, but they ought much more serve them as believers whom they ought to love for that reason and especially because they are masters who use them kindly.” For this is what he means by who are sharers in the benefits,

[175] that is, “who are eager to raise them up with benefits for the sake of the true religion they follow.” Therefore, the kindness of masters ought not to become an opportunity for the slaves to despise them but ought all the more bind them with fuller affection. And again he added: 6:2b These things teach and entreat. In all respects he is rousing ‘Timothy so that he may be eager to set forth his teaching with much care for all this advice. And since Paul has run through everything he thought fitting for setting the church right in common, as we have more carefully pointed out

in our interpretation of what precedes this place in the letter, he once more mentions those trying to teach what is contradictory of true religion. And he speaks of those from the circumcision who have believed, who were striving to do everything in their wish to impose the keeping of the law on the faithful. He had said a good deal about them in the first part of the letter.°? In this way, after he 58 A rather loose rendering of the text. 59Swete (2:175) points out the “resemblance” between 1:4, 5, 18, 19 and 6:3, 4, 12, 20, 21.

664 AD TIMOTHEUM I rat. sicque ad sermones correctionis qui in commune conueniunt egressus, iterum de illis ipsis quae in principio dixerat dictum resumens, in illis ipsis etiam finem concludit, cetera in media parte epistolae intericiens. 5 st quis (inquit) aliquid aliter docet, et non intendit sanis uerbis domint nostri Tesu Christi et doctrinae quae secundum pietatem est, elatus est, nihil sciens.

bene elationi 1unxit ‘nihil scire.’ elatio uera ratione dicitur illa esse quae homines magna sapere facit de illis quae sibi non adsunt. 10 et quidem maximum est illis opprobrium ut alios docere promittant, 1psi nihil sciant. nam et de hoc ipso derideri digni sunt, dum alios docere promittentes, 1psi nihil sciant. huius uero rei probatio ex praecedentibus apertius est manifesta. si enim non intendunt illi doctrinae quae secundum pietatem est, euidens est quoniam rs nihil sciunt de illis quae scire conueniunt. ergo et uane se docere promittunt, illa ignorantes quae scire conueniunt. dein opus eorum incusans adiecit: sed languescens erga quaesitiones et uerborum rixas est.

quia et plurimas eueniebat eos quaesitiones commouere, illa ra20 tione qua sua statuere cupiebant. bene autem posuit ‘languescere’

eos. languorem dicit cogitationem eorum, eo quod relinquentes pietatem ad quaesitiones inconuenientes euoluebantur. et ostendens ut alia multa inhonesta studio quaesitionum adnascebantur, adiecit:

25 ex quibus fiunt inuidiae, contentiones, blasphemiae, suspectiones malae, contentiones hominum corruptam mentem habentium [quit] fraudati a ueritate sunt, existimantium quaestum esse pietatem.

fefiiciuntur hinc inuidiae, [evredOev ylvovtat] pidvor usy unumquemque inuidentem il- éxkotov Bacxalvovtog tO bre jo |i qui potest qualibet ratione moté eddoxtuetv év tH Srxrézer 1 quaeCHr 3 finemomC* 4 interitiens est (for intericiens)H 5. si quis &c. [asin Vulg.]r 7 est (aft. sciens) add H 10-11 promittunt C* H

Ir ipsum(foripso)H || deridereH 12 cumipsinihilfaciantr 14 est (aft. piet.) om H~ || quomodo (for quoniam) H 15 uta me (for et uane) H

‘ Inaner 17 adicitCr 18 estomr tg quaestionesHr || commoueri CH 22 adomr 23 quoniamet(forut)H || quaestionumr 24 adicit Cr 25 suspitiones C (corr.) [r throughout verse asin Vulg.| 26 quiomCH 28 inuidenteH ~~ || sq. Coisl. 204, f. 208 b [Cr. vii. 47, Fr. 154] 0eé3wooc. kAAos pyaty cig tO 8& Ov yivetar pOdvocs xal Zorg xat ta EES POdvos Ev, %.7.A.

FIRST LETTER TO TIMOTHY 665 digressed to discourses designed to set things right and that were suitable for the community, he draws the letter to a close by taking up again the points he had spoken of in the beginning of the letter, inserting the rest into the middle of the letter. 6:3-4a If anyone (he says) teaches anything otherwise and does not

pay attention to the sound words |176| of our Lord Jesus Chnst and to the teaching that 1s in accordance with true religion, he 1s lifted up, knowing nothing;

He rightly joined the lifting up to knowing nothing. For true reason “lifting up” is said to be something that makes people

think highly of what is not theirs. And, indeed, the greatest shame belongs to those who promise to teach others but know nothing themselves. Now for this very thing they are worthy of derision, since when promising to teach others they know nothing

themselves. But the proof of this fact is more openly obvious from the preceding discussion. For if they pay no attention to the teaching that accords with true religion, it is clear that they know nothing about what they ought to know. Therefore, it is in vain that they promise to teach, since they are ignorant of what they ought to know. Then, to condemn their work he added: 6:4b but he 1s falling sick with regard to speculations and quarrels about words,

Because it happened that they were stirring up a great many speculations because of their desire to establish their own views. And he rightly put down that they were falling sick. He calls their thinking sickness, because by deserting true religion they were being rolled away to unfitting speculations. And to show that many other shameful things were arising by their zeal for speculations, he added: 6:4c-5a from which there come about envies, conflicts, slanders, [177] eval suspicions, conflicts of people who have a corrupt mind, who

have been defrauded from the truth, thinking true religion to be gain.

jEnvies come about from Envies come about from this, when each one envies this, when each one begrudthe one who can be seen in ges anyone who has been enateaching for whatever reason; bled in whatever way to have °°'That is, 2:1-6:2 can be regarded as an “insertion,” while 1 Tim 1 and 6:3—5 deal with the adversaries.

666 AD TIMOTHEUM I in doctrina uideri; rixae etiam dSdvuvyPévtr goes 8& Expepouevwv

[cum ad lites proferuntur; et abdtéyv cig udyac, xat Blaopnuias blasphemiae autem, cum] pluri- 9, moAA& péev nal adToey AcyévT@v

ma loquuntur ex his quae loqui_ ol« uh moooyxev, udArota dé TH 5s non conueniunt, maxime cum éxtOg BPArAxoonwovvtMy Huss, OC et illi qui nobis non sunt com- zept To Cytetv THY oyoAny Exovtas. munes in fide blasphemant nos dvaeyxy obv xat drovolag Tovnpas

et inquirunt aduersus nos cau- 7ept yudv eyytveoOan tote extoc sas otiose existentes. fitque ex amd tovdtav’ &vVOowzon dtep0opdtec

ro hoc necessarie ut malam de no- thy Ssidavorav xat oddeutav THs bis habeant suspicionem maxi- dArOetag exOuutav Eyovtes, mavTax me hi qui fide nobis exteri sunt, xépdoug Evexev Eexutydevovtec.

illos uero diligant, oblectati uer-

bis suis; quos et imitari pro1s perant illa agentes quae ab illis fier1 uideant, homines corrupti mente, nullam ueritatis habentes cupiditatem, qui et omnia lucrorum causa et redituum fa20 cere adnituntur;* quaestum sibi pietatem esse existimantes inhonestum, ex quo et alia

plurima adnascebantur mala. optime adiecit: discede ab etusmodt.

postquam autem ostendit prauitatem hominum et illa quae in2s honesta ab illis efficiuntur, sufficiebat ut tantum consilium daret separare ab eis. deinde relinquens cetera ad illam partem redit, atque insistit qua pecunias colligere adcelerabant; inque hac parte uel maxime suum sermonem latius exaggerat, eo quod nec facile posse existimabat eos despicere pecunias. sciens uero et illud quia 30 Cupiditas pecuniaria nihil ex illis quae fier1 conueniunt facere permittit, despectus etenim pecuniarius facile illa expedire facit quae meliora sunt, ait: 2 cumad lites &c. omCHr 3-4 plurimaeC Hr 4 quia (aft. plur.) addr

8 et uersus (for adu.) C* 9 exomCet(forex)Hr to necessarior I! hab. den.r 14 eoram(forsuis)H 16 uident (for uideant) H uidenturr 19 et reditum C* H: omr 21 exquaC*HquiC (corr) || in homines tamen (for inhonestum) C inh. tam H: txtr 22 adicitCr 23 huiusmodiH 25 officiantur C* H officiuntur C (corr.): txtr 27 quae Hr 30° pecuniae (for pecuniaria) H 31 despectos, pecuniarios r

FIRST LETTER TO TIMOTHY 667 and quarrels,°' when they are a fine reputation for speaking; brought forward to contentions; and dissensions are of those who and slanders, when they speak are carried away to contentions;

a great deal about what they and slanders are of those who ought not to speak, especially say many things that are not fitwhen those who do not share ting, and especially of those outwith us in faith slander us and side who slander us as though seek charges against us that are we had leisure for speculation. ineffectual.°2 And from this it Therefore, it is necessary that necessarily happens that they evil suspicions concerning us have an evil suspicion about us, also come about from these especially those who are outside things on the part of those outus in faith, but love those peo-_ side. ple because they are delighted with their words. They are ea-

ger to imitate them by doing what they see done by them. They are people corrupted in They are people corrupted in mind, having no desire for the their thinking, having no desire truth, and they strive to do eve- for the truth, practicing everyrything for the sake of material thing for the sake of gain. gain and revenue,* because they think that true religion is shametul gain for themselves, from which, as well, a great many other evils arise. Quite effectively he added: [178] 6:sb Depart from people of this kind.°3

And after Paul demonstrated the perverseness of these people and the shameful things done by them, it was enough only to give Timothy the advice to withdraw from them. Then, leaving the

other points to one side, he turns to one part of his argument and focuses attention on their haste to gather money. And on this point he especially amplifies his discourse to a considerable extent, because he thought it could not be easy for them to despise money. And since he also knows that greed for money allows people to do nothing of what ought to be done, while contempt for money easily assists what is better, he says: ®t Rixae instead of contentiones, as in the citation of the text. ©2'The translator has clearly misunderstood the Greek. ©3 An addition to the text found in some manuscripts and versions.

668 AD TIMOTHEUM I est autem (inquit) quaestus magnus pietas cum sufficientia.

‘magnum lucrum, magnae diuitiae, lucratiua negotiatio pietas est, ut erga eam solliciti simus, necessitatibus nostris sufficientes.’ bene uero adiecit: pietas cum sufficientia, ita ut necessitatem non 5s uideretur intercipere, et nimietatis studium excluderet, et omni ex parte sollicitudinem pecuniarum adimeret. nihil (anquit) intulimus in mundum, uerum quia nec auferre possumus.

multus ac potens sensus in compendio uerborum horum conro tineri uidetur. ill1 enim qui erga pecunias studium habent pro illis quidem quae adsunt sibi laborant, ut permanere possint et custodiri; illa uero quae necdum habent quemadmodum addquirere possint. utrumque exclusit, ita ut pro illis quae sibi adsunt minime laborem expendant. nam quod dixit ‘nihil intulimus, sed nudi in 15 hunc mundum in hac uita uenimus,’ de illis quae nobis adsunt laborem expendere [exclusit], quasi de propriis nostris quae quidem nos quando in hanc uitam ingredimur inuenimus. nam et pro illis laborem expendere uanum admodum esse ostendit, dicens: quia nec auferre quid possumus. quae enim est utilitas laborem expen20 dere ubi etsi omnia adquirere possumus, hic illa relinquemus quae congregauimus? quid ergo fier1 debet, quoniam et illud necessarium est et hoc superfluum? habentes autem alimenta et quibus tegamur, his contentt sumus.

sufficit illa habere quae ad usum nobis sunt necessaria. haec 2; enim effruemur sola; cetera uero, etiamsi cumulata fuerint, aliis relinquemus in mundo. ‘superfluum est (inquit) nos qui mthil intulimus, {multa uelle conquirere ut hinc efferamus].’ deinde ostendens quemadmodum nociua sit huiusmodi sollicitudo e1 [qui] pietati studere cupit: 30 qui autem uolunt diuites fiert, incidunt in temptationem et laqueum

I quaestum (for est autem) C H quaestus est magnus (for est... magnus)7r 3

ear 4 adicitCr 5 excludereetutH 6 adimerer 7 _ nihil enim &c. [asin Vulg.] r 7-8 possimus C* 9-10 continereC H_ 11-12 custodire C*H 15 inhancuitamr 16 expend... C* (?) expendere (om exclusit) C (corr. Hr 17 ingredimurinuenimus Hr 20 hincC*H 23° simusC (corr.) 24-25 hise. fruemursolisr 26 relinquimusC yr || sup. enim est 7

27 multa... efferamusomC H:ixtr 28 solitudoCr || quiomC H: ixtr 29 studireC* || adicit (aft cupit)addr 30 nam qui &c. [asin Vulg.] r

FIRST LETTER TO TIMOTHY 669 6:6 And (he says) true religion is great gain with sufficiency.

“Great profit, great riches, a lucrative business—this is true religion, so that we may exercise great care for it when we have enough for our needs.” And he rightly added true religion with sufficiency so that he might not seem to cut off our needs, while excluding greed, and so take away the care for money in every respect. [179] 6:7 We have brought (he says) nothing into the world, true because neither can we take anything out of it.

An abundant and powerful meaning seems to be concisely included in these words. For those who occupy themselves with money toil for what 1s their own, so that it can remain and be kept,

and tor how they can acquire what they do not yet possess. Paul has excluded both aims, so that they may by no means expend toil Aor what is their own. Now when he said “we have brought nothing, but we have come naked to this world in this life,” he has excluded

expending toil for what is our own, inasmuch as we found what was suitable for us when we entered this life. Now he also showed that to expend toil for them is altogether vain, by saying because

neither can we take anything out of it. For what is the use of expending toil when, even if we could acquire everything, we shall

leave behind here what we have gathered together? Therefore, what ought to be done, since one thing is necessary and the other useless ?®5

6:8 And having food and that by which we are sheltered, with these we are content.

It is enough to have what is necessary for our use, [180] for we shall enjoy these alone, and the rest, even if they have been accumulated, we shall leave in the world for others. “It is useless (he says) for us, who have brought nothing, to want to collect many things so that we can carry them away from here.” Then, to show

how harmful care of this kind is to the person who wants to be zealous for true religion: 6:9 And those who want to become rich fall into temptation and °4 Verum. This must be a scribal error. See Swete’s note (2:179): “In the comm. below ... verum disappears. On the whole we may conclude that Th.’s text had no adjective before 6t, although in that case it differed from the text of Chrys. and the other Gk. commentators, who give d%Aov 6t1, .7.A.” °5'That is, the necessities of life are freely provided, but we can take nothing with us when we die.

670 AD TIMOTHEUM I diaboli et desideria multa quae |non] secundum intellectum sunt et noclua; quae mergunt homines in exterminium et perditionem.

necesse est eum qui cupit diuitias adquirere multis implicari tribulationibus, multa enim [oportet eum] sustinere pericula et ad 5s desideria prorumpere nociua et stulta, ex quibus maxime auger! solent et abundare; [quae commodum quidem praestare] poterunt nullum, perditionem uero multam prouident illis qui semel occupati fuerint eorum desiderio. et quis sufficienter poterit dicere illa mala quae ex desiderio solent diuitiarum adnasci? unde et adiecit: 10 radix enim omnium malorum est cupiditas pecumaria. ‘et ut compendiose (inquit) dicam, nihil indecens est quod non per concupiscentiam admittatur pecuniarum.’ et ostendens quoniam experimento doctus ista dicit, sciens multos fuisse ex 1psa concupiscentia non leuia nocitos, adiecit: 15 quam quidem adpetentes oberrauerunt a fide et setpsos inseruerunt doloribus multis

‘ex hac (inquit) concupiscentia multi a fide cecidisse uidentur, et nec secundum praesentem uitam in melioribus poterant inueniri, sed e contrario deflentes ac dolentes persteterunt pro illis quae 20 sibiex his acciderunt tristitiis.’ et iterum ipsi T’imotheo consilium dans adiecit: tu autem, homo Dei, haec fuge.

apte uisus est eum exhortasse ut ista fugiat, ‘hominem’ illum dicens esse ‘Dei.’ aptum enim est ei qui talis est ut ab omni malo 2s sese superiorem custodiat. deinde scribit ei utpote carissimo d1scipulo, insinuans quae eum agere oporteant: insequere autem tustitiam, pietatem, fidem, caritatem, patientiam, mansuetudinem.

‘erga ista sollicitudinem (inquit) expendere.’ et quoniam labor

1 nonomCH 2 perdictionemC* 4 eum(forenim)r_ || oportet eum omCHr 5 augereH 6 quae... praestareomC Hr || poterant nullum C H poterunt (om nullum)r 7 multa (for multam) H multam perd. uero r

|| quae (for qui)C* 8 fueruntC*H g undeadicit Cundeetadicitr to auaritia (for cup. pec.) 7 11 malum nullum (aft. indecens) addr 12. per concupiscentiae C* H [8% émOvutas?] 13. sit (aft. doctus)addC Hr 14

leviter Cr || deceptos (for nocitos)r || adicitC r 15 oberrauerit C erraueritr || inser.ser 18 potuerintr 19 _ persteterit C* persteterint 7

20 accideritC* || tristiisH || etiterum... adiecitomr 21 adicitC 23 aperte (for apte)/ 25 superioremomr 26 oporteatC (corr.)r 27 sectare uero (for inseq. aut.)r 29 istamH || expendeC (corr) r

FIRST LETTER TO TIMOTHY 671 the snare of the devil® and many desires that are not according to understanding and harmful, which plunge people into ruin and loss.

| It is necessary that the person who wants to acquire riches be involved in many afflictions, for he must endure many dangers and must burst forth into harmful and foolish desires, by which afHictions and dangers are usually increased to the greatest extent and abound. Riches will be able to furnish nothing advantageous, but provide much loss to those who have once been possessed by their desire. And who could say enough about the evils that usually arise from the desire for riches? For this reason he added: 6:10a For the root of all evils 1s greed for money,

[181] “And, that I may speak succinctly, (he says) there is nothing unseemly that is not admitted by the lust for money.” And to show that he says this because he has learned it by experience, since he knows that many have suffered no light harm from this lust, he added: 6:10b seeking which some have wandered away from faith and have pierced themselves with many pains.

“From this lust (he says) many plainly have fallen away from faith and could not be found 1n better circumstances in the present life; but, on the contrary, they have persisted in weeping and suffering pain for those misfortunes that have happened to them

because of this.” And once more giving advice to Timothy himself, he added: 6:11a But you, man of God, flee these things,

Paul is seen to have exhorted Timothy appropriately to flee these things, by saying that he is a man of God. For it is appropriate _ for someone like this to keep himself having the upper hand over every evil. ‘Then he writes to him as his dearly beloved disciple, introducing what he ought to do: 6:11b and pursue justice, true religion, faith, love, endurance, gentleness.

[182] “On those things (he says) expend great care.” And since

66“Of the devil” has been added to the text.

672 AD TIMOTHEUM I est necessarius illis qui uirtutem exequi adnituntur, adiecit: certa bonum certamen fide. necessarie adicit bonum certamen uel agonem, ut hoc loco uel maxime ostendat quod necessarius sit labor talibus qui pro multis 5 expenditur bonis. deinde laboris ipsius lucra pandens adiecit: adprehende (inquit) uttam aeternam. ‘certaminum autem uel agonum horum merces uita aeterna est.’ quibus poterit eam adsequi et suadens e1 ut de his studiose agat:

10 in qua (ait) uocatus es et con|fessus es bonam con| fessionem. ‘ob hanc enim et credidisti (hoc enim dicit uocatus); ob hanc uocationem confessus es pietatem—’ ut dicat quoniam ‘pro hac pas-

| sus es.’ nam quod dixit confessus es, hoc est, ‘passus es’ dicit. unde et plus eum adhortans ut pro hisce rebus sustineat laborem, adie15 cit: coram multis [testibus].

fmulti enim erant qui scie- TOAAOL Ya Nouv ot Tov UAxEbant beatum Timotheum adi- prov Tid8cov cuvévta tH waxaunctum fuisse Paulo contem- ptm Havaw edvacBetag Evexev cidd20 platione pietatis, utqueis passus Tes, xat un xal merov0dTa Odx OAt-

fuerat non pauca.* ya O1& TAUTYY. ‘itaque necessarium (inquit) tibi est ut omni ex parte pro aeterna uita laborem sustineas pro qua et credidisti et confessus es pietatem, periculis frequenter adiectatus. iustum etenim est ut minime 25 ex posteriori desidia illa exterminentur quae inprimis sunt adquisita.’ deinde et plus eum adhortans adiecit: praecipio in conspectu Det qui uiuificat omnia, et domino nostro Lesu Christo qui testimonium reddidit sub Pontio Pilato |bonam| confes-

1 uirtutes H(corr.) || adicitC 3 mnecessarioC 4 ostenditr 5 _ labiis (for laboris)H || adicitC 8 eamadsequiomCH 10 agit (forait)C* | confessus es bonam om C Hr 11 inquau. es et confessus b. confessionem

(aft. uocatus) addr 13 quotquot (for quod) C* 14 adhortensH* 14-15

adicitCr 16 testibusomCH 17 autem(forenim)H || sq. Coisl. 204, f. 209 a[Cr. vii. 48, Fr. 154] 0ed8wp0c. tovtéotiy, wh xataroybyys THY TAPPTOLaY

éxcivyny [Chrys., cf. Fr.] moAAot yao, «.7.A. Cr. notes: “deest verbum aliquod” [post Tiuéd0c0v], Nothing is wanting inthe MS. 19-20 &vexev, eiddédtes xat Cr.

20 atquehisr 22 tibinecess.r || te(fortibi)C*H || et (bef. aeterna) addC 24 adsectatusC || estetenim H 26 adhortatusr_ || adicit C subditr 27 dom. nostroomr 27-28 Chr. I.r 28 bonamomC H

FIRST LETTER TO TIMOTHY 673 there is necessary toil for those who strive to pursue virtue, he added: 6:12a Fight the good fight of faith; He necessarily adds the good fight or contest, so that in this place especially he may show that there is necessary toil to be expended

by such people for abundant good things. Then, disclosing the profit of the toil itself, he added: 6:12b take hold (he says) of eternal life, “The reward of these fights or contests 1s eternal life.” And to urge him to act zealously about what could enable him to attain it: 6:12c in which (he says) you have been called and have confessed the good confession

“For it is because of this life that you have believed—for this is what he means by called—because of this calling you have confessed true religion,” meaning that “you have suffered for this.” Now when he said you have confessed, what he means is “you

have suffered.” And so, exhorting him further to endure toil for these things, he added: [183] 6:12c in the presence of many witnesses.

{For there were many who For there were many who knew that blessed Timothy had knew that blessed Timothy was been joined with Paul for the joined with blessed Paul for the sake of true religion and that he sake of true religion and, inhad suffered no few things.* deed, suffered no few things because of this.

“And so it is necessary for you (he says) to endure toil in every respect for eternal life, for which you have both believed and confessed true religion and have often been thrust into dangers. It is, indeed, right that what had been at first acquired should by no means be ruined by a later slacking off.” Then to exhort him further, he added: 6:13-14 I charge you in the sight of God, who gives all things life, and of our Lord Fesus Christ, who rendered a good confession as testimony under Pontius Pilate, to keep the commandment without spot, blameless to the coming of our Lord Jesus Christ,

By the commandment he means “those things that I have

674 AD TIMOTHEUM I sionem, custodire te mandatum sine macula tnreprehensibile usque ad aduentum domini nostri Iesu Christz. est mandatum ut dicat, ‘illa quae mandaui tibi.’ bene hoc in loco

[dicit] ob quam rem etiam et in agone pro fide certare eum prae5s cipiebat. unde et memoratus Christi aduentum, confirmans atque stabiliens quod necessarie utique erit adiecit: quem temporibus suis ostendit beatus et solus potens rex regum et dominus dominantium, qui solus habet inmortalitatem et lumen habitat inaccessibile, quem uidit hominum nemo nec uidere potest; cut

10 honor et potestas aeterna. amen. ex magnitudine diuinae naturae et illa quae erga eum habentur

confirmauit futura. unde et ista quae erga Deum sunt posuit in praesenti, quae confirmationem quandam futurorum habere poterant. hoc ipsum autem et [in] initium epistolae fecisse uidetur, rs Uubi dicit: regi autem saeculorum, incorrupto, inuisibili, solt Deo honor et gloria in saecula saeculorum. amen. unde etiam et hoc in loco t‘beatum’ illum uocauit ad con- ‘uaxkerov’ adtov éxaAecev érl avafirmationem futurae inuertibili- ta&oe. tho weddovdonsg moocécecbat

tatis quae nobis aderit, quia ille july atpentétytoc, “Suviotyy’ Se 20 talisest,in natura beatitudinem 6t: dy thy avaotaow Epyaoacbat habens, nec autem ullam pote- Sdvvatdéc, xat uhv xat “Baorrea” nat rit sustinere uertibilitatem. ‘po- ‘“xvotov’ éxt amodetZer tod mavtTwv tentem’ uero dixit eum, ut ne- xpatetv xat ddvacOan Urota&an xat mo dubitet quoniam resurrec- Qd&vatov agedsiv’ dix TOTO nal “wd-

2s tionem nobis poterit conferre. vov Eyovta aQavactay, a> av txaet quidem et ‘regem’ eum ‘re- vov tTovtTo july mapacyetv’ xal TO

gnantium’ et ‘dominum domi- dc 0é oix@v anodottor, svotactw nantium’ dixit, ut ostenderet ex Eyov tod év apate Tivl xal aTOOSL-

hoc quoniam omnes subiugat et tw tuyyavovta matt dvtws SY Qo30 potens est etiam daemones su- Tetva xalt tv Sixatwv Tornoe TH biugare et mortem adimere et ocayuata> odtms xat to dv Eider od-

1 utserues (for custodire)r 3 inhoclocoC 4 dicitomC Hr || distare (for certare)H 5 est (aft. memor.) addr 6 necessarium C* necessarior || erat et (forerit) C (corr.) || adicitC r 8 lumenh. inaccessibilem H lucem h. inaccessibilemr g nullus (for nemo)r 10 imperium sempiternum (for

pot. aeterna)r 11 eamr 14 ipsumomH || initio C in initio C (corr) yinitium H 15. est (bef. soli)addC*H 16 inhoclocor 17 illo C*H: txtr || sq. Coisl. 204, f. 209 b [Cr. vil. 50, Fr. 154] Oed3we0c. KAAS PHotv:

waxkerov, x.7.A. 18-19 aduertibilitatis, 19 adheritH 20 estomC | det (for 3) cod.

FIRST LETTER TO TIMOTHY 675 commanded you.” In this place he rightly says why he was instructing him to fight the contest for faith. ‘Then, since he mentioned the coming of Christ to confirm and establish what will necessarily doubtless come to pass, he added: [184] 6:15-16 which he shows in his own times—he who 1s blessed and the only powerful King of kings and Lord of lords, who only has ammortality and dwells in light inaccessible, whom no one of humans has seen nor can see, to whom be honor and eternal power. Amen.

He has confirmed from the greatness of the divine nature also those things that are held to take place because of him

in what is to come. For this reason he has put down those statements concerning God in the present that could enable some confirmation of the things to come. And he is seen to have done the same thing at the beginning of the letter, where he says (1:17): and to the King of the ages, incorruptible, invisible, the only God, honor and glory to the ages of ages. Amen. So also in this place the called God blessed to con- Hecalled God blessed to confirm firm the changelessness of the the changelessness to come that future that will be ours, because will be ours,

God 1s like this, since he has blessedness by nature and could ©

not suffer any change. And he said God is powerful so that no and powerful because he has po-

one would doubt that he has wer to cause the resurrection, power to bestow the resurrec- and, indeed, King and Lord to tion on us. And he said that demonstrate that he rules over he is King of kings and Lord of allandis able to subject and take lords to demonstrate [185] by away death.

this that he makes all subject to him and is powerful even to make demons subject and to banish death and to take away what afflicts us in the present. And so he said that he only Because of this he is the one who has tmmortality, because he is only has immortality, since he is capable of bestowing on us what able to bestow this on us.

he alone possesses by nature, having acquired it from nothing else. And his statement dwelling And dwelling in light inaccessible in light inaccessible is a confir- is aconfirmation of the fact that,

676 AD TIMOTHEUM I omnia illa intercipere quae nos Jdelc advOodnwy obde ideiv ddvatat,

ad praesens adfligunt. ideo et ore det&ar dt: obdév Oavuactoy uy ‘solum’ dixit ‘habere inmorta- gatvecOan viv ta tTéTe Tepl Hus éolitatem,’ eo quod sufficiens sit dueva, dou ye xal adtO¢ 6 TOUTHY s nobis hoc praestare quod ip- aitiog adpatog Hulv mavty THY pvse solus possidet in natura, a_ ow éottyv.

nullo alio adsecutus. et quod dixit ‘lumen habitans inaccessibile,’ confirmationem habens,

ro quod in inmenso quodam lumine et inaccessibili persistat, qui etiam et uera ratione i1ustorum corpora lumine faciet inlustrati. sed et illud quod dixit: quem 15 uldet hominum nemo nec uidere potest, ut ostendat quoniam ‘nihil demiratione dignum est si 1l-

la quae tunc erga uos erunt ad praesens non uideantur; siqui20 dem et ipse qui nobis ista conlaturus est inuisibilis nobis existat per naturam.’*

sicque suum sermonem futurorum confirmatione uisus est consummasse, ut magis suaderet Timotheo inuigilare de his quae si2s bisunt scripta. adiecit uero et de diuitibus, perspiciens quoniam hoc in media parte epistolae dicere praetermiserat ubi de ceteris disputauerat ad eum: diuitibus in [hoc] saeculo praecipe non altum sapere.

bene dixit 77 hoc saeculo, ut ostendat ipsas diuitias temporales 30 esse, pro quibus uel maxime non conueniebat ut alta saperent. neque sperare in incerto diuitiarum.

et hoc adicit ut ostendat quoniam neque in hoc saeculo diuitiae a diuitibus caute tenentur. sed in Deo uiuo, quit praebet nobis omnia abunde ad fruitionem.

35 optime autem posuit de diuitiis temporalibus illam abundan5 nobissitr 10 inomCyr 11 inaccessibileC*H 12 etomr 14 quod om Cr 16-17 nulla (for nihil)Cr 25 suntomH || adicitCr 27 et ait (afteum) addr 28 hocomCH 34 fruendum (for fruit.)r 35 contra (for autem) r

FIRST LETTER TO TIMOTHY 677 mation that he remains unchan- since he happens to be in some ged in some infinite and inac- ineffable and inaccessible light, cessible light and will with true he will really make the bodies

reason cause the bodies of the of the just also luminous. In just to be glorified with light. this way also whom no one of Moreover, when he said whom humans has seen nor can see is no one of humans sees®? nor can to show that there is nothing see, it is to show that “it is no- astonishing about the fact that thing worthy of astonishment if what will then be the case for us what will then be the case for us does not now appear, since he is not seen at present, since he whois the cause of these things who will bestow those things on is altogether invisible to us by us exists invisible to us by na- nature. ture.”’*

And so he has plainly completed his discourse to confirm the things to come, in order all the more to urge ‘Timothy to be attentive to what he has written him. And he adds something about rich people, noticing that he had passed over saying this in the middle part of the letter®* where he discussed other things for him: 6:17a Instruct the rich in thts age not to be high-minded, [186] He rightly said in this age to show that they are temporal riches that it would be especially unfitting for them to mind highly. 6:17b nor to hope in the uncertainty of riches,

And he adds this to show that neither should riches in this age be kept carefully by rich people. 6:17¢ but in the living®® God, who will furnish us with everything abundantly for enjoyment,

And quite effectively on the subject of temporal riches he put down the abundance given us by God. For who is so foolish as to doubt that it is better to hope in God than in riches? And so

°7 Videt rather than vidit, as in the text of verse 16. °8Presumably, Theodore means 4:1-5:2. 69“T iving” seems clearly to be in Theodore’s text.

678 AD TIMOTHEUM I tiam quae a Deo nobis datur. quis enim sic stultus est ut dubitet quin melius sit in Deum sperare quam in diuitiis? unde et adiecit ‘uiuum,’ ut magis illud exaggeret. comparauit enim cum Dei sempiternitate diuitiarum usum temporalem, et 1psum usum dixit esse 5 ‘incertum.’ et quod dixit: omnia nobis abunde praebet, uerum esse ab illo loco quo superius dixerat euidens est, quoniam omnia eius fruimur. et ut ostenderet quia oportet magis Deo intueri, a quo et omnium bonorum habemus fruitionem, despicientes illas opes quae nobis in praesente adsunt; conuenit uero nos semper gratias ro agere Deo qui omnium quae potimur bonorum auctor et donator esse uidetur. deinde et quod necessarium erat post hoc facere illos instruxit, dicens: bonum opus facere, diuttes esse in operibus bonis, facile tribuere, communicare.

1s et quod erit ex hoc lucrum? dicito: thesaurizantes (inquit) sibi ipsis fundamentum bonum in futuro, ut adprehendant uitam aeternam.

percipient autem in futuro saeculo mercedes magnas pro qulbus in hoc saeculo ista faciunt. nam et mercedes percipient ta20 les quae nullam umquam poterunt mutabilitatem sustinere. nam quod dixit fundamentum, firmitatem eorum uoluit significare. compendiose uero hoc uoluit dicere: “‘praecipe illis ut non magna sapiant propter illa quae possident; cognoscant uero Dominum horum sibi esse largitorem, et huic semper pro omnibus sibi tribu2, tis gratias debent referre, in bonis operibus sollicitudinem expendentes, quod parua dantes in praesenti uita magna in futuro saeculo recipiant.’ et dicens de diuitibus iterum ad Timothei se uertit personam, illis quae praedicta fuerant competenter adiciens: o Timothee, commendatum custodi, deuitans profanas nouitates 30 uUocum et oppositiones falsi nominis scientiae, quam quidam promittentes a fide exciderunt.

de illis enim hoc in loco dicit. ‘tu (inquit) custodi fidem, omni uirtute declinans eos qui contraria docent et semper excogitant aliquid nouius dicere et inconueniens; qui et controuersias con-

5 omnibusr 7 intueri Deumr 8 bon.omn.r g inpraes.omHr 11 illis C (corr. 16 tessaurizantesH || inquitomr_ || sibimet C (corz) Ig mercedem p. talemr 20 numquamullamCr 21 firmamentum (for firmitatem)r 24 hunc (for huic)C*H 26 datesH* 27 dicens autem r 29 oT. depositum &c. [asin Vulg.]r 30 quidemC Hr 34 nouir

FIRST LETTER TO TIMOTHY 679 he added living so that he might all the more amplify the point. For he compared the temporal use of riches with the eternity of God, and he meant that the use of riches 1s “uncertain.” And when he said he will furnish us with everything abundantly, it is clear that his statement is true because of the place above (4:3) where he had said that we enjoy everything from God. And this is to show that

we ought all the more to fix our sight on God, from whom we | have the enjoyment of all good things, despising the wealth that is ours in the present. And it is right for us always to give thanks to God, who 1s plainly the source and giver of all the good things we possess. ‘Then Paul gave instructions after this about what it was necessary for them to do, saying: 6:18 do good work, be rich in good works, bestow easily, share,

And what will be the profit from this? Let him say: 6:19 treasuring up (he says) for themselves a good foundation for what is to come, so that they may take hold of eternal life.

[187] And they will earn in the age to come great rewards for what they do in this age. Indeed, they will earn rewards such as can never suffer any change. Now when he said foundation, he wanted to indicate their steadfastness. And he wanted to say succinctly: “Instruct them not to be high-minded because of what they possess, and let them know that the Lord is the one who lavishes these things on them and that they ought to render thanks to him for everything bestowed on them, by expending great care on good works, because those who give small things in the present life will receive great things in the age to come.” And speaking of rich people, he once more turns his attention to T'imothy’s person, suitably adding to what had been said before: 6:20-21a O Timothy, keep what has been entrusted, avoiding the profane novelties of words’? and the contradictions of the knowledge of a false name, which some by promising have fallen away from faith.

For he says of them in this place: “You (he says), keep faith, turning away with all your might from those who teach

7°'Theodore is reading xatvopwviag rather than xevopwviac.

680 AD TIMOTHEUM I tra ueritatem excogitant sub nomine scientiae quam mentiti insimulant, promittuntque se scientiam habere, longe autem multum distant a fide.’ bene autem et ‘commendationem’ dixit dogmatum scrupulositatem, ut ostenderet magis quia necessarium sit e1 ut cu5 stodiat illa quae ab eo accepit, quia et exigendus est illa quae sib1 sunt commendata. consummans uero in his epistolam, consuetam adiecit salutationem, in ultimam partem epistolae dicens: gratia tecum. amen.

I scientiaquaH 2 promittuntquiH || multumquer 4_ scrupulositate Hr _ || quae (for quia) C* H quod C (corr.)r || necessitatem H 6 in ultima parter 7 adicit Cr

FIRST LETTER TO TIMOTHY 681 contradictory things and are always thinking up something to say more novel and unfitting. They think up controversies against the truth under the name of the knowledge to which they pretend in their lies; they profess that they have knowledge but are standing

a long way and far apart from faith.” And Paul rightly called [188] the exactness of doctrines what had been entrusted, so that he

might show all the more that it is necessary for Timothy to keep what he received from him, because what was entrusted to him must be enforced. Finishing his letter with these words, he added his customary greeting, saying at the end of the letter: 6:21b Grace be with you. Amen.

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD ‘TIMOTHEUM II ARGUMENTUM

EPISTOLAM Pauliad Timotheum secundum sensum explicaturus, argumentum eius ut moris est nobis primitus explicabimus.

feuidens est enim illud quod 6tt uh axorovOwe tH mpotépg tavnon post primam epistolam tyy yeyedonxev, unde Ext tay ads etiam hanc protinus scripserit, tv dSueyovts témmy SHArov, cKAAK

sed et nec de hisdem scripse- weta modvv yedvov &yav’ éxelvyy rit locis de quibus primam illam wév yao anéotetrey atta év “Eoscripserat epistolam. primam éow Sd.iayovt, év tauty dé mebG TH enim scribens dicit: stcut rogaut téde. onotv' Tuyixor anéotetla éic 10 te sustinere Ephesi; ostendens “Eqgeocov cinev S &v Ott “100g Ge,’ quoniam illic eum reliquerat, elmep éxt tho “Epéoou divyovt: xat et sic epistolam ad eum scribit tavtyy Eypacpev thy EmtatoAyy. xaquasi adhuc in illis locis com- xetvnyv wév obtw yedquv SHAdS Eomorante eo. in hac uero epistola tw @¢ &v Wet’ OD TOAD TOdS aUTOV

rs in finem scribit: Tychicum (in- édevodpevoc, tavtyy 5é OS WET’ OD

quit) [msi] Ephesi; dixisset uti- oad dia thy tod Xerotod dwodoque ‘ad te,’ si Ephesi adhuc T1- ytav thy éx todde tod Btov uetaomotheus moraretur, quando et ‘tao. dé&acba. moocdoxdy’ xerever hance ad eum scribebat episto- de adtov xat OatTov med6 avTOV ao-

20 lam. et primam quidem sic se wxéoQar. yoaper dé avtyy amd “Po3 sq. Coisl. 204, f. 211 a Cr. vil. 52, Fr. 155] Oed3mp0¢. KAAOS Qyotv’ Ste wh,

x%.7.A. 4 postomH || twa...cédrov (for tév adtéyv...ctémwv)edd. 6 = u-

sdemy 0 etme 58 &vedd. 11 reliquereH 13-14 commemorante H commorantem (omeo)r 14 6tav(for @o &v)edd. 15 finer 16 misiom C* H Ephesi direxi ad te quasi (for m. E. dixisset utique ad te si) 7

THEODORE OF MOPSUESTIA ON BLESSED PAUL'S

SECOND LETTER TO TIMOTHY THE SETTING

[189] Since we are about to explain the meaning of Paul’s second letter to Timothy, we shall first explain its setting, as is our custom.

TNow it is clear that he did It is clear that he wrote this letnot write this immediately after ter not immediately following the first letter and, further, did the first, nor to Timothy when not write of the same places of he was living in the same plawhich he had written the first ces, but after a quite consideraletter. For when writing the ble period of time. For he sent first letter, he says (17Tim 1:3): the first letter to Timothy when as I have asked you to stay at he was living in Ephesus, while E’phesus, showing [190] that he in this one he says toward the had left Timothy there and sois end (4:12): I have sent Tychicus writing to him while he is still to Ephesus. He would have said dwelling there. Butinthis letter “to you,” if he were writing this

he writes at the end (4:12): J letter to Timothy while he was have sent (he says) Tychicus to still living in Ephesus. Ephesus. He would have said “to you,’ if Timothy were still dwelling at Ephesus when he wrote him this letter. Indeed,

| he has made it obvious that

*Swete (2:190) calls attention to Titus 3:12.

684 AD TIMOTHEUM II scripsisse ad eum manifestauit, ws, hvina... ut et insinuaret quod non multo post tempore sit ipse ad eum uenturus; dicit enim: haec tibi s scribo sperans me uenire ad te c1-

to. hanc uero scribens designat quia non multo post tempore ad Christi confessionem istius ultae transitum expectet; ait nam-

ro que: ego enim iam delibor, et tempus meae resolutionts instat.

iubet autem eum cito uenire ad se, dicens: festina (inquit) uentve ad me cito. scribit autem hanc

1s epistolam ad eum ex urbe Roma, in illo tempore quando* Felicem adpellans uinctus Romae ex Iudaeae partibus fuerat ductus. duobus etenim annis tunc, sicut Lucas dicit, Romae commorans, quia ante Neronem ductus pro se satisfaceret, ex sententiae 20 eius laxatus est auctoritate, eo quod nihil ab eo crimine dignum gestum fuisse Nero reppererat. qui dimissus protinus suum opus implebat; percurrens enim orbem terrae pietatis rationem omnibus tradere properabat. post illud uero secundo Romae adueniens, praecepto Neronis 2s }tcontemplatione pietatis capite tic evceBelac Evexev Thy xeqadny

plectitur,* OATTOTELLVETAL, eo in tempore quando et hanc epistolam ‘Timotheo ab urbe Roma scripserat. et illud non incertum est quoniam ubicumque tunc [1motheus commorabatur, pro uoluntate beati Pauli ab aliorum uti-

10. delebor C* H: txt C (corr.)r 17 filicem C filice H* Caesarem H (corr.):

txtr || unctus (for uinctus) C* 18-19 commemorans C* 19 qui (for quia) C Hr || introductusr || sententiaCr 20 aliud (aft. nihil) addC r 23 sq. postillud... scripseratomr 25 contemplationiH || Coisl. l.c. 28 quomodo (for quoniam) H 29 ob... utilitate C (corr) ad... utilitatem 7

SECOND LETTER TO TIMOTHY 685 he wrote him the first letter to And he writes the first letter in make it known that aftera short such a way that it is clear that time he was going to come to ina short time he was going to

Timothy, for he says (1 Tim come to him, 3:14): [ am writing these things to you, hoping that I shall come to you soon. But in writing this while in the second he 1s expec-

letter he indicates that shortly ting soon to receive his deparafter his confession of Christ he ture from this life because of his expects his departure from this confession of Christ. life, for he says (4:6): as for me, I am already poured out, and the time of my dissolution 1s at hand.

And he orders Timothy tocome And he orders Timothy to come quickly to him, saying (4:9): quickly to him. And he writes it make haste (he says) to come to from Rome, when... me quickly. And he writes this

letter to him from the city of Rome at the time when*

[191] appealing to Felix he had been brought bound to Rome from the regions of Judea.” And then he dwelt at Rome for two years, as Luke says, because when brought before Nero he made his defense and was released by the authority of Nero’s verdict, since Nero had found that he had done nothing criminal. Once freed he immediately began to fulfill his own work, for, traveling throughout the round world, he was eager to hand over to everyone the account of true religion. But after that, coming to Rome a second time, by Nero’s command The suffered capital punishment he is decapitated for the sake of

tor the sake of true religion.* true religion. It is at that time that he wrote this letter to Timothy from the city of Rome. And what is [192] not uncertain is that wherever Timothy was dwelling at that time, he was dwelling according to *'This is clearly a mistake. The catena suggests that the passage must have

read: “And he writes this letter to him from the city of Rome. Appealing to Felix he had been brought to Rome .... coming to Rome a second time. At that time...” Note that on 2:190 the Latin has “at the time when” (in illo tempore quando) and on 2:191 “at that time when” (eo in tempore quando). Presumably Theodore has summarized the entire story leading up to the eve of Paul’s execution, which is when he is thought to have written the second letter.

686 AD TIMOTHEUM II litate commorabatur. nam nec erat possibile apostolum sic scribere ad eum, in quibus laudaret eum et opus eius reciperet et de singulis quae erga illum erant adfectaretur, si contra uoluntatem apostoli relinquens eum aliis locis ubi sibi placitum fuerat fuisset 5 commoratus. scribit igitur ad eum hanc epistolam. non sicut in prima instruit eum quemadmodum conueniret eum de singulis illis facere quae ad commune ornamentum ecclesiae poterant pertinere; sed quasi qui sufficienter eum in prima epistola de omnibus instruxerat quae eum instrui conueniebat, hanc ad eum fecit epiro stolam, consilium dans ei simulque et }commonens eum ut cum sum- dteyelowy adtov cig TO UsTa OTTOU-

ma diligentia ea quae ad alio- d%¢ ta bnee tHe EtEOWV HpEAetac rum pertinent utilitatem expe- émutedAetv ovv ydovy, xat To maoYELV

diret cum omni alacritate; et ut reo tovdtwv atoovuevov.

1s pro ipsa praedicatione etiam, si res exigit, nec periculis se dubitaret obiectare.* nam et plurima pars huius epistolae hoc idem uidetur exprimere; quamobrem etiam de se, qualia et quanta multis in locis fuerit per20 pessus, referre adnititur, ut ad similitudinem sui etiam illum hortaretur paria sustinere. in media uero parte epistolae in qua eum uel maxime exhortare uidetur, Tmemoratus est etiam illos qui usuvytat 8 xal TOV med TO YEtoov in deterius serpere adniteban- PdAerdvtwv, od wixed¢ adtov xaO-

2s tur, non leuiter arguens eos*; ATCTOWEVOG. , adhuc etiam et illud significans, quod tempore proficiente inter homines malitia plurimum sumat incrementum, docens eum non discedere ab opere propter eos qui in deterius serpunt. fin finem uero epistolae interea mod¢ dé ye TG TEAEL THE ExtoTOATS

30 illaquae secundum se sunt insi- t& xaO’ éxutov dyAot, Hina Eyévetdo

nuat, in quibus fuerit uel sit;* = te xat ota. interea uero et mandat de illis de quibus mandare ei conueniebat, utpote qui et ad carissimum scribebat discipulum suum. nam cau-

3 effectareturC Hr 4 fuisseH 6 conuenireH 7 facereillisr || communem C* H 11 Coisl. /. c. 12 quae aliis essent utilia (for quae ad aliorum, &c.)r 14 et (aft. exped.) addr 16 exit (forexigit) CH: txtr 19

fueraty 20-21 horteturr 22 exhortari C (corr.)r 23 sq. Coisl.l.c. 27 plurimayr || incertum (for increm.) C H: txt r 30 sec. serunt (for sec. se sunt) C* H secum feratr 33 sed (for nam) r

SECOND LETTER TO TIMOTHY 687 blessed Paul’s wish for the benefit of others. For it would not have been possible for the apostle to write him such a letter—in which

he praises him and accepts his work and is moved by each one of Timothy’s circumstances—if it had been against the apostle’s wish that Timothy had left him and gone to dwell somewhere else

as he pleased. ‘Thus, Paul writes him this letter. He does not instruct him, as he did in the first letter, as to how he ought to perform each of his tasks pertaining to the common adornment of the church; but inasmuch as he had sufficiently instructed him in the first letter about everything concerning which he needed instruction, he composed this letter, giving him advice and at the same time

fadmonishing him to accom- urging him to accomplish with plish with the greatest diligence zeal what was for the help of what pertained to the benefit of others and to do so with pleaothers and to do so with all en- sure, even if he were chosen to thusiasm and, if the event re- suffer for them. quired it, to have no hesitation in thrusting himself into danger on behalf of the preaching.* Indeed, the greater part of this letter plainly expresses this same

point. For this reason Paul also strives to give an account of himself—how, what sort, and how many things he had suffered in

many places—so that he may exhort Timothy to endure similar sufferings following his example. But in the middle part of the letter [193], where he is seen especially to exhort him, The also mentions those who And he also mentions those who were striving to creep into what were looking to what was worse, was worse, not lightly condem- upbraiding them in no small

ning them,* way. and still further pointing out that as time goes on wickedness

among people all the more increases, and teaching Timothy not to abandon his work because of those who creep into what is worse.

tAnd at the end of the letter And at the end of the letter he at times introduces his own he makes clear his own circum-

and are.* be.

circumstances, as they would be _ stances, as they were and would

And sometimes he commands what he ought to command, since, of course, he was writing to his dearly beloved disciple. Now we shall learn about each of these points as carefully as possible on the

688 AD TIMOTHEUM II tissime de singulis cognoscebimus ex illa interpretatione quae per partes efficietur; quorum etiam interpretationem tempus nos facere admonet, sufficienter argumento in his explanato. Paulus apostolus Christi Iesu per uoluntatem Det, secundum pro5 muissionem uttae quae est in Christo Iesu: Timotheo carissimo filio gratia, misericordia, pax a Deo Patre et Christo I[esu domino nostro. quod dixit: secundum promissionem uitae quae est in Chnisto Llesu,

ad illud reddit quod dixerat apostolus; hoc est: ‘apostolus creatus sum ut praedicarem promissam omnibus in futuro saeculo uitam ro inmortalem per Christum, qui et primus pro omnibus uisus est resurrexisse; et docere uniuersos homines qui per omnem sunt orbem terrarum, ita ut suscipientes de his doctrinam possint etiam promissorum bonorum adsequi fruitionem.’ et ista quidem sunt in praefatione epistolae scripta. incipit uero sic: 15 gratiam habeo Deo, cut seruio a proauts meis in munda conscientia. hoc est: ‘cui adcelero seruire in conscientia munda.’ nec enim

quasi testimonium sibi ipsi perhibens ista dixit, licet ueraciter profitetur quod haec ita se haberent. unde et adiecit: quemadmodum sine intermissione memoriam tut habeo in orationt20 bus mets nocte et die, cupiens te uidere.

hoc uero totum in inconsummato sensu interiectum esse uidetur. ad illud autem reddidit ista apostolus quod dixerat, gratiam habeo Deo, et cetera. memor lacrimarum tuarum, ut gaudio implear. 25 uult autem dicere quia ‘semper memoriam tui facio in oratione mea, siue in nocte orem, siue in die; multas pro te Deo gratias refero, memor lacrimarum illarum quas effundebas eo tempore quo ame discedebas. gaudium et autem mihi plurimum confertur memoria illarum lacrimarum.’ nam quod dixit: ut gaudio implear, 1l30 +lud ut non causam dicit, sed consuete illud significat quod sequitur. et ut ne uideretur absolute gaudere super lacrimas:

I cognoscemus C (corr.)r 8 reditCr g sumomH 20. et (bef. cupiens) addC*r 22 illumHAHyr 25 illud(foruult)H || quae (forquia) CH 28 etomH 29-30 illudomH 30 nonut(forutnon)H (|| consuere (sic) H

SECOND LETTER TO TIMOTHY 689 basis of the detailed interpretation that will be made. And time urges us to compose this interpretation, since the setting has been sufficiently explained by these words. 1-1-2 Paul, an apostle of Christ Jesus by the will of God according

to the promise of life that 1s in Christ Jesus: to Timothy, dearly beloved son, grace, mercy, peace from God the Father and Christ Jesus our Lord.

His statement according to the promise of life that is in Christ

Jesus refers to the fact that he had said an apostle. ‘That is, “I have been made an apostle in order to preach the immortal life promised to everyone in the age to come by Christ, who is seen to have risen the first on behalf of all, and in order to teach all people [194] who are throughout the lands of the whole world, so that by receiving the teaching of this they may be able to attain the

enjoyment of the good things that are promised.” ‘Those words were written in the salutation of the letter. And he begins this way: 1:3a I am grateful to God, whom I serve from my ancestors in a pure conscience,

That is, “whom I am eager to serve in a pure conscience.” For he has not said this to claim a testimony for himself, even though he might truly profess that this was the case. ‘Then he added: 1:3b-4a how without ceasing I remember you in my prayers night and day, wishing to see you,

All this seems to be inserted with the meaning left incomplete. But the apostle has referred it to what he had said: I am grateful to

God and the rest. 1:4b mindful of your tears so that I may be filled with joy,

And he wants to say: “I always remember you in my prayer, whether I| pray at night or in the daytime. I return much thanks to God for you, mindful of those tears you shed when you were leaving me. And very great joy is conferred on me by the memory of those tears.” Indeed, when [195] he said so that I may be filled with joy, he says so that not to indicate purpose but, as usual, the result that follows. And so that he may not seem without qualification to rejoice because of tears:

3See Swete’s note (2:194): “Th. connects yaow gym ... pwepvynévos, regarding wo adukAeirrrov ... itdetv as parenthetic.” That is, the logical order would be “I am grateful to God, mindful of your tears.”

690 AD TIMOTHEUM II memoriam (inquit) accipiens eius fidet quae in te est sine simulatione.

‘excogito et autem hinc quemadmodum sinceram Deo exhibeas fidem ex illis uel maxime ex quibus tantum erga nos exhis beas affectum qui magistri tibi uerborum pietatis extitimus, ita ut nec separationem nostram magnanimiter ferre possis.’ et ostendens quoniam necessaria sit ei multis ex partibus pietatis diligentia, adiecit: quae inhabitauit primum in auia tua Loide et matre Eunice.

10 et quia hoc necdum ad laudem Timothei pertinere uidebatur, si aul uel parentes eius tales fuissent, adiecit: certus sum autem quia et 1n te.

hoc est, ‘talis es et ipse.’ et ut omni ex parte doceret e1 esse pie-

tatis diligentiam, siquidem et ab auis et a parentibus ad eundem 1s descenderat, et quia et ipse similia hisdem exequebatur: quam ob causam magis commoneo te ut resuscites gratiam Det, quae in te per inpositionem manuum mearum est.

‘itaque omni ex parte competit mihi sermo is qui ad te fit, ita ut in opere ipsam gratiam ostendas quam per ordinationem manuum 20 mearum adsequi dignus repertus es.’ sufficienter uero eundem est adhortatus ut omni nisu aliis adiuuare deproperet, gratiam uocans

ordinationem eius. nam nec iustum erat eum qui diuinam donationem fuerat hac de causa adsecutus neglegere commissam sibi gratiam. et quia sufficienter eum in his omnibus ad id quod ei co2s nueniebat exhortatus est, memoria auorum et parentum et propril eius propositi uel arbitri1, necnon et gratiae illius quam in ordinatione fuerat adsecutus; laboriosum uero negotium ipsum esse uidebatur, et maxime ea de causa quia multa pericula illis ab aduersarlis eo in tempore inferebantur, adiecit: 30 non (inquit) dedit nobis Deus spiritum timoris, sed uirtutis et caritatis et pudicitiae. est: 3-4. exhibens C* Hr _ 6. positis (for possis) C* possitr 8 adicitC 9g EunicheC H 11 adicitr 13. tulisse (fortalises) C*H || inesse C (corr) 15 qui (for quiaet) Cquaeetr_ || ait (aft exeq.) addr 17 mearum om H 1g ordinationeH 20 esse (fores) C* Hesesse C (corr) essesr_ || est

omr 21 aliosHr || deproperaretr 22 necnamH 25 memoriam H

26 arbitriH 29 ideo (bef. adiecit)addr 30 enim (for inquit) r 30-31

dilectionis (for caritatis) r 32 est omC (corr) r

SECOND LETTER TO TIMOTHY 691 I:5a receiving the memory (he says) of the faith that is in you without pretense,

“And I recognize how you display sincere faith in God, especially from the great affection you display toward us who came to be your teacher in the words of true religion, so that you could not bear our separation bravely.” And to show that diligence for true religion is necessary for him from many considerations, he added: 1:5b which dwelt first in your grandmother Lots and your mother Eunice,

And because it would plainly not yet have pertained to ‘Timothy’s praise if his grandparents or parents were such people, he added: 1:5c and I am certain that tt 1s also in you.

That is, “such you also are yourself.” And so that in every respect he may teach him to have diligence for true religion, even though it had come down to him from his grandparents and parents, and that he was himself following a way of life like theirs: [196] 1:6 For this reason I admonish you all the more that you may renew the grace of God that is in you through the laying on of my hands.

“And so in every respect the discourse I am composing for you

is designed so that you may show in deed the grace you were found worthy of receiving by the ordination of my hands.” And he sufficiently exhorted him to be quick in helping others by every

effort, calling his ordination grace. Indeed, it would not have been right for ‘Timothy, who had received the divine gift for this reason, to neglect the grace committed to him. And because Paul has sufficiently exhorted him regarding what was right for him by all these considerations—the memory of his grandparents and parents, and of his own purpose or judgment, to say nothing of the grace he had received in ordination—and because the task itself seemed toilsome, especially because many dangers were being inflicted on them by their adversaries at that time, he added: 1:7 God (he says) has not given us a spirit of fear but of power and love and chastity.

That is,

692 AD TIMOTHEUM II f‘nec enim formidare nos co- od totvuv od08 detAcav meooHKEL Th nuenit de illis malis quae ab ex- mapa t&v eEwhev emaydueva xa-

teris nobis inferuntur. quare? xa dua tt; 6t. H évodon Huiv tod quoniam illa gratia Spiritus, qui mvevuatos yadoug txavn xat évic-

5 est in nobis, sufficiens est per yvew utc, xat modo THY KyaTHY omnia nos confortare et in Dei émogtyyew tod De0d, xat cwgpoconstringere caritate, necnon et veotépoug év Totc Aoyiowots wévetv pudicos nos etiam ipsis efficere ‘otc otxetorc movety.

cogitationibus.’* ro deinde ad uerecundiam eum inuitans, adiecit: ne ergo erubescas testimonium domini nostri, neque me uinctum e1us.

nam ualde eum ad uerecundiam in hisce dictis adtraxit, dicens ne erubescas; quasi qui erubescere deberet illa quae pietatis, si non 15 et aliqua contemplatione pietatis sponte perpeti uellet. unde non dixit ne erubescas Dominum, sed testimonium Domini; hoc est, passionem. et non sufficit ut ista diceret, sed adiecit: et me uinctum; sufficienter admonens ut memorans Christum et illa quae secundum se sunt non pigeret pati, si tamen et cum apostolo et cum 20 Christo communionem habere adfectaretur pro hisce passionibus. unde et adiecit: sed conlabora in euangelio.

‘itaque quia per passiones ipsud euangelium est perfectum, ne-

cessarium est ut communices el per passiones quas pateris pro 2, aliorum utilitate.’ ostendens quoniam tale est euangelium ita ut pati pro eo dignum sit: secundum uirtutem Det, qui saluos nos fecit et uocauit uocatione sancta, non secundum opera nostra, sed secundum suum propositum et

gratiam.

30 similis est autem haec species narrationis qua dixit: secundum uirtutem Dez, illi dictioni quam dixerat: secundum promissionem ut-

tae quae est in Christo Iesu, quod in praefatione posuit huius epi1 sq. Coisl. 204, f. 212 a [Cr. vil. 57, Fr. 155] 0e68wo0c: 08 tolvuy, «.7.A. 2

abom H 4 quae(forqui)r g cogitionibus(sic)C H to adicitr 11 nolt itaque erubescere t. d. n. Iesu Christir 13 non(fornam)H 14° sunt (aft.

pietatis) addrsin (forsinon)H 17 adicitC || se(forme)CHr 19 est (for sunt) H || et(2°)om H 20 affecteretr 21 adicitr 22 laboraH | inomr 23 quae (for quia)C*H || ipsumr 25 utilitatem H 31 propositionem C* H r

SECOND LETTER TO TIMOTHY 693 {“for it is not right for us to Therefore, neither is it right be afraid of those evils inflicted for us to be afraid of the evils

on us by those outside. Why? inflicted on us by those outSince the grace of the Spirit side. Why? Because the grace who is in us is enough to streng- of the Spirit that 1s within us

then us in all things and [197] is enough both to strengthen to bind us together in the love us and to bind us to the love of God, to say nothing of ma- of God, and to make us reking us also chaste in our very main more continent in our own

thoughts.’* thoughts. Then, inducing him to shame, he added:

1:8a Therefore, do not be ashamed of the testimony of our Lord nor of me who am bound as his prisoner;

Indeed, by these words he has quite dragged him to shame by saying do not be ashamed, inasmuch as he ought to be ashamed of what belongs to true religion if he were unwilling freely to suffer anything for the sake of true religion. That is why Paul did not say do not be ashamed of the Lord but of the testimony of the Lord, that is, his passion. And it is not enough to say this, but he adds and of me who am bound prisoner. He sufhciently admonishes him not to be reluctant to suffer by reminding him of Christ and of his own situation, if at least he is moved to have fellowship with the apostle and with Christ for these sufferings. ‘Then he added: 1:8b but toil together* in the gospel

“And so, because the gospel itself 1s made perfect through sufferings, it is necessary for you to share in it by the sufferings you experience for the benefit of others.” Showing that the gospel is like this so that it is right to suffer for it: 1:8c-ga according to the power of God, who has saved us and has

called us [198] by a holy calling, not according to our works, but according to his own purpose and grace,

And the way he has expressed his discourse by saying according to the power of God is similar to what he had said (1:1), according to the promise of life that is in Christ Jesus, which he put down in

*Conlabora. ‘The Greek text 1s ouyxaxoraOynoov (NRSV: “join with me in suffering”). Theodore’s comment reflects the Greek text. See also 2:3.

694 AD TIMOTHEUM II stolae. sicut autem illic secundum promissionem uttae dicit, hoc au-

tem ait: ‘promissam uobis uitam creatus sum apostolus ut hanc praedicarem;’ sic et hoc in loco secundum uirtutem (inquit) Dei— hoc est, ‘per uirtutem Dei’—qui saluos fecit nos. ‘adnitere ergo et 5 labora et passionibus te subice, ut omnibus tu ad notitiam deferas illa quae pro nobis sunt dispensata.’ uult autem dicere quoniam ‘magnum est euangelium; uirtus autem est Dei 1n eo, qui saluauit nos et uocauit in sanctificationem et in incorruptelam illam quam expectamus; quod et fecit non ob nostrum meritum sed ob ro suam misericordiam.’ tale est illud quod dictum est ad Romanos: nec autem erubesco euangelium, uirtus autem Dei est in salutem omni

credenti. ‘labora ergo digne pro magnitudine promissorum bonorum.’ deinde ostendens euangelii magnitudinem, etiam de antiquitate uult illud extollere; ait enim: 15 quae data est nobis in Christo Iesu ante tempora aeterna, manifestata autem [nunc] per reuelationem saluatoris nostri Tesu Christa. ‘si enim exitu negotiorum nouum esse perspicitur euangelium, sed arbitrio donantis antiquum est. nam dudum haec in Christo fier1 probauerat Deus; nunc ergo quando ipse Christus nobis ad20 paruit in opere illud produxit.’ et magnitudinem illorum bonorum quae pro nobis fuerant dispensata ad confirmationem euangelii [ostendens], adiecit: qui destruxit quidem mortem, inluminauit autem uitam et incorruptionem per euangelium.

25 ‘hoc (inquit) fecit; destruxit quidem mortem, uitam uero quandam nouam nobis reuelauit, quoniam [pro] omnibus liberatus est corruptela. talis enim est illa uita quam per resurrectionem nobis tribui expectamus.’ et quoniam sufficienter magnitudine dogma-

1 hocautem ut C Hhocestutr 3 inhoclocoCr || uirtutem (1°) om H 5 subie(sic)H || te(fortu) C*H:omr 5-6 deferes C* defferas H 8 in sanctificatione et in incorruptela illam H ins. etinine. illay 31 enim

(for autem bis)r 13 etetiamr 15 et gratiam (bef. quae) addr _ || datis H 15-16 saecularia m. est a. nunc per illuminationem ry 16 nunc om

CH 1g probaueritH 22 ostendensomC Hr || adicitCr 26 nobis nouamr_ || quae omnibus libera e. C* r quoniam omnibus liberatus est 1

27 resurrectionisH 28 magnitudinemC Hr

SECOND LETTER TO TIMOTHY 695 the salutation of this letter. And just as there he says according to the promise of life and affirms this, “I have been made an apostle to preach the life promised to you,” so also in this place he says according to the power of God—that is, by the power of God—who has saved us.0 “Therefore, strive and work and subject yourself to sufferings, so that you may bring to everyone’s notice what has

been dispensed on our behalf.” And he wants to say that “the gospel is great, and in it is the power of God, who has saved us and called us to sanctification and to the incorruption we await; and he did this not because of our deserving, but because of his mercy.”

What was said to the Romans is like this (Rom 1:16): and I am not ashamed of the gospel, and it 1s the power of God for salvation to everyone who believes. “Therefore, work in a way worthy of the

greatness of the good things that are promised.” Then, since he is demonstrating the greatness of the gospel, he wants to extol it because of its antiquity, for he says: 1:9b-10a which was given to us in Christ Fesus before the times of eternity, |199| and has now been manifested through the revelation of our Saviour Jesus Christ,

“For if by the outward fulfillment of its affairs the gospel is perceived to be new, yet by the decision of its giver it 1s ancient. For God had long ago given his approval that these things should be done in Christ; therefore, when Christ himself has now

appeared to us, he has brought the gospel forth in actual deed.” And to show the greatness of the good things dispensed for us for the confirmation of the gospel, he added: 1:10b who has, indeed, destroyed death and has brought to light life and incorruption through the gospel,

“This (he says) he has done; he has, indeed, destroyed death and has revealed a certain new life to us, since he has been freed from corruption on behalf of everyone. For such is that life that we expect to be bestowed on us by the resurrection.” And since he has sufficiently aroused Timothy by the greatness of the doctrines, >Swete explains this obscure comment as follows (2:198): “‘As inv. 1 aMbGTOADG ... Kat ErayyeAtav means “an apostle ordained to proclaim the promise,” so here xat& Svvatv is to be joined with evayyeAte, the sense being: “the Gospel which is accompanied by and operates through the power of God.””’ Th.’s meaning is obscured by the translation.... "That the point of his remark is what I have stated, seems clear from |. 13sq. All the other Gk. commentators prefer to connect xata 3. with ovyxaxordbyoov.”

696 AD TIMOTHEUM II tum eundem incitauit, adiecit: in quo positus sum ego praedicator et apostolus et doctor gentium.

et ut ad similitudinem incitaret Timotheum: ‘pro his (inquit) ego constitutus sum, ita ut et tu haec agens particeps mihi esse ui5 dearis.’ et ultra de suis eundem plenarie adhortans, adiecit: quam ob rem et haec patior; sed non confundor.

bene posuit non confundor, quia et in superioribus dixerat ad eum: non ergo erubescas. et ostendens quoniam iusta ratione docet non erubescere: 10 sco (ait) cut credidi et certus sum quoniam potens est commendatum meum custodire in illum diem.

‘nam et ualde (inquit) supplicatus quoniam Tqui spe futurorum arram Spi- ‘[6 viv tov depaBdva tod mved-

ritus quasi quandam commen- watoc] onep tid magaxataty15 dationem mihi dedit, custodiet xnyv por Sedamxasg en’ Edrtid. Tay hoc inuiolatum, ut perfectam weddAdvtwy, diapvAdat todto axétunc Spiritus gratiam adsequi patov, émt tH THY GAOTEAY Ue TOpossimus; in qua spe ad prae- Te Tov mvevUaTO> xoutcacDat ycoLy,

sens hanc Spiritus gratiam ut ‘eo Ex’ edrids vuvt xexdurouae Tav-

20 arram adsecuti sumus.’* THY. formationem habe sanorum uerborum quae a me audisti in fide et caritate quae estin Chnisto Iesu domino nostro.

‘memor esto doctrinae meae et ea quae a me saepe audisti dicente tibi de fide illa quam Deo exhibere debemus, et caritate illa 2, quae secundum Christum est.’ bene autem dixit: ‘formationem habe doctrinae meae.’ deinde quod dixerat de se, hoc etiam et illi suadet, consilium dans e1: bonam commendationem custodi per Spinitum sanctum, qui habttat in nobis.

30 ‘quam (inquit) accepisti gratiam Spiritus, hanc inlibatam cu1 in(bef. eundem)addC H_ || adicitCr 2 etomr_ || magister (for doctor)r 4 apostolus(aft.sum)addr || ita(befagens)addH 5 adicitCr 6 quamobcausam H ob quamcausamh. p.r 7 superibus(sic)H g ait (aft erubescere) addr 10 aitomr 10-11 quia p. e depositum meum seruare 7 13 arrhar || sq. Coisl. 204, f. 213 b [Cr. vii. 60, Fr. 156] Oeddwpoc: &AAOG d& TAHALVY pYatv mapaxaTtaOHxyy AéyeoOat viv TOV KOO. TOU mv. Sv doTtEP, x.T.A.

21 formamhabesr 22 dilectionein Chr. I.r 23 uidisti(foraud.) CH r 24 adeoH 25 formationem habet C* H formam habesr 26 dixitr 28 bonum depositumr 30 inquit omr

SECOND LETTER TO TIMOTHY 697 he added: 1:11 22 which I have been placed as a preacher and an apostle and a teacher of the Gentiles.

And so that he may arouse ‘Timothy to follow his example: “it is for these things (he says) that I have been appointed, so that you also by doing these things may be seen to share with me.” And to exhort him fully and further from his own affairs, he added:

1:12a For this reason I also suffer these things, but I am not dismayed.°

He rightly put down I am not dismayed, because above he had said [200] to Timothy (1:8): therefore, do not be ashamed. And to show that it was with just reason he is teaching him not to be ashamed: 1:12b I know (he says) in whom I have believed, and I am certain that he is mighty to keep my trust for that day.

“Indeed, I have greatly implored (he says) that

The who has given me in the The one who now has given hope of the things to come the me the pledge of the Spirit as pledge of the Spirit asa kind of a kind of trust for the hope of trust will keep it unstained, so the things to come may keep it that we can acquire at that time unstained for my acquiring at the complete grace of the Spirit, that time the complete grace of in which hope we have acquired the Spirit, which I have now in the present this grace of the acquired in hope. Spirit as a pledge.”* 1:13 Hold fast the pattern of sound words that you have heard from

me in the faith and love that is in Christ Jesus our Lord.’ “Be mindful of my teaching and what you have often heard from me when I was speaking to you about the faith we ought to display to God and the love that accords with Christ.” And he rightly said [201], “hold fast the pattern of my teaching.” Then he also urges

upon him what he had said about himself (1:12), giving him the advice: 1:14 Keep the good trust through the Holy Spirit who dwells in us. “You have received (he says) the grace of the Spirit. Be quick by ©Non confundor. As the following comment shows, the translator should have used erubesco to translate ératoybyouat. Swete comments (2:199): “The translator is here so tied to the Latin versions, that the requirements of the sense have not induced him to substitute ‘erubesco,’ even in the comm.” 7“QOur Lord” is added without support in the manuscripts or versions.

698 AD TIMOTHEUM II stodire depropera, sollicitudine et diligentia eorum quae conueniunt.’ et iterum sua memorans suadet ei ut inpigre doctrinam impleat, nullius momenti existimans illas esse tristitias quae per singulos dies accidere ei uidentur: 5 scis hoc quoniam auersi sunt ame omnes quiin Asia erant, ex quibus est Figelus et Hermogenes.

hoc in loco commemoratus esse existimatur qui et simulabant se fidem tenere, qui etiam in Asia eo degente auersi sunt ab eo. nam et omnis pugnae exterioris grauior est interior, hoc est, ut sul ro se relinquant ‘nihil (ait) debet te tristem facere ex illis quae accidunt tristitiis. reputa autem illa quae erga me fhunt, et quoniam qui uidentur communes nobis esse in fide omnes me in Asia reliquerunt, ex quibus Figelus est et Hermogenes.’ memoratus est autem horum memoratim eo quod forte omnium deterius arbirs trium erga apostolum in Deum ostenderunt. hoc quidem ad consolationem et instructionem dixit Timothei, ut non grauiter ferat super illis tristitiis quae sibi accidunt; adhortans uero eum ad meliora memoratus est etiam illum qui dissimile arbitrium habuit: det (inquit) Dominus misericordiam Onestfort domut, quoniam 20 frequenter me refrigerauit et catenam meam non erubutt, sed cum uenissem Romae sollicite me exquisiuit et inuenit. det et Dominus miseri-

cordiam inuentre a Domino inilla die. et quanta Ephesi ministrauent mihi, melius tu cognoscis.

nam dum memoratur Onesiforum, hortatur et T1motheum er2, ga pietatem diligentiam adhibere. unde et hoc in loco posuit: et catenam meam non erubuit. consequenter ista iunxit illis quae ad eius exhortationem dixerat: ne ergo erubescas testtmonium Domini.

confidens uero de praecedenti exhortatione adiecit: tu ergo, filt m1, confortare in gratia quae estin Christo Iesu; et quae 30 «©6audistt a me per multos testes haec commenda fidelibus hominibus, qui

idonei sint etiam alios docere.

1 deproperat C* H* 5 quod (for quoniam)r 6 Philetusr || HermogenisH 7 comm. est existimant C* memoratus est existimabantur H memorati

esse existimantur r: txt C (corr.) || etomr g omnip. exteriorir I1_ re-

putatH 12-13 reling.H 13 Philetusr || HermogenisH _ || meminit (for mem. est)y 14 nominatim (for memoratim)r || deterioremC*H 16

etomr || et (bef. ut) addr 18 meminit (for mem. est)r_ || et ait (aft habuit) addr 19g det &c. [asin Vulg.]r || inquitomr || OnesiferiH 24 memoratus Onesiferum H 27 nec (forne)H 28 procedenter || adicit Cr 31 erunt et (fors. etiam) r

SECOND LETTER TO TIMOTHY 699 care and diligence for what is right to keep it undiminished.” And calling to mind once more his own situation, he urges him to fulfill his teaching energetically, considering those misfortunes that were plainly happening to him day by day to be of no importance: 1:15 You know this, that all who were in Asia have turned away from me, among whom are Phigelus and Hermogenes.

In this place he is thought to have mentioned those who pretended to hold the faith and who also turned away from him while he was living in Asia. Indeed, every conflict among insiders is more serious than one with outsiders; that 1s, it was his own people who deserted him. “Nothing (he says) ought to bring sorrow upon you, [202] none of the sorrowful misfortunes that chance to happen. And consider what took place regarding me, and that everyone in Asia, those who seemed to share with us in faith, all deserted me, including Phigelus and Hermogenes.” And he mentioned them by name perhaps because they, worst of all, showed their attitude toward God by the way they treated the apostle. Paul said this to console and instruct Timothy, so that he would not take too seriously the misfortunes that happened to him. And to exhort him to better things he also mentioned someone who had a different attitude: 1:16-18 May the Lord (he says) give mercy to the household of Onestphorus, since he often refreshed me and was not ashamed of my chain, but when I came® to Rome, he carefully sought me out and found

me. May the Lord grant him to find mercy from the Lord at that day. And how much he ministered to me at Ephesus, you know better. Now while he mentions Onesiphorus he is also urging ‘Timothy

to apply diligence for true religion. That is why he put down in this place: and he was not ashamed of my chain. In logical order he

has joined these words to those he had spoken in his exhortation (1:8): therefore, do not be ashamed of the testimony of the Lord.? And

confident about his preceding exhortation, he added: - 211-2 You, therefore, my son, be strongin the grace that isin Christ. Fesus, [203] and the things you have heard from me through many witnesses, these entrust to faithful people, who may be fitted also to 3Cum venissem. The text should probably read “when he came.” Swete points out (2:202) that “when I came” would represent yevéuevov rather than vevéuevos, a reading that has no warrant. 9“Be ashamed” also occurs in 1:12.

700 AD TIMOTHEUM II ‘omni ergo ex causa gratiam illam quae data est tibi a Christo ob aliorum utilitatem rebus ipsis ostende; studium tuum ut omne quodcumque magnum est cum sollicitudine illud agas, et quae a me audisti frequenter dum alios docerem —hoc enim dicit: per 5s multos testes—haec propera et ipse docere, non quoslibet, sed quos discere ista idoneos esse existimas, qui poterint lucrum horum et in alios proferre.’ deinde et exemplo eum adhortans dicit: tu ergo conlabora, quasi bonus miles Christi Iesu.

‘imitare milites istius saeculi, et militem te Christi existimans, ro omne quod durum est et laboriosum contemplatione pietatis ferre depropera.’ et ipso exemplo dans e1 consilium adiecit: nemo militans Deo implicat se negotts saecularibus; ut et possit placere cui se probauit.

‘scito (inquit) quoniam qui uolunt ante omnia in militia sua 1s probabiles inueniri ab omni negotiatione saeculari seipsos cohibent, opere suo tantum intendentes.’ bene autem dixit ‘implicantur’ et ualde proprie illud dixit eo quod ille qui talis est et de his studium habet, nec adtendere potest in melius, eo quod semel saecularibus implicatus est. deinde et ad aliud transit exemplum: 20 si autem et in agone quis decertat, non coronatur nisi legitime certauerit. ‘et quidem athletas coronas adsequi inpossibile est si non solae athletitiae disciplinae intenderint et in eius perstiterint legibus. sic multo magis decens est te siue quasi athletam siue quasi mili2s tem Christi cohibere a corporalibus negotiis, intendere uero solae

pietati.” et quia exhortatus est eum ut nullam sollicitudinem de saecularibus habeat negotiis, sed ad illa tantum intendat quae ad

2 ab(forob)H || ostendereH (|| sit (aft. tuum) addr 4 a. docere (for dum a. docerem) H_ || dicitom H 5° propterea (for propera) r || quoslibet sed om H 6 esse ex. quae Hex quir 8 _ labora sicut b. m. in Christo Iesur 11 adicitCr 12 saecularibusomr_ || placeat (for p. pl.) 7 13 placareH 14 uoluntate (for uoluntante)C Hr _ || omni (for omnia) C (corr.) bonar 15 probabilisH || inuenire C* inueniri desiderant C (corr.)

inueniunturr 16-17 impleanturH 17 de(aft. ualde)addH || dixidd 20 namet &c. [asin Vulg.]Jr 22 et quidem ad letas coronas Cet qui || as [stc] coronas beatas H et beatas coronas r 22-23 solae [corr.: soli] ad letae disciplinae C sole ad letitiae disc. H solum ad laetitiae disciplinamr 23 et in eius pertinerint [?] C* et ine. perstiterunt C (corr.) et ine. perstiterint H sed

etiam ine. persteterintr 24 adletam Cathletam Hr 25 ea(fora) H

SECOND LETTER TO TIMOTHY 701 teach others.

“Therefore, for every reason display by the facts themselves the grace given you by Christ for the benefit of others. Your eager pursuit should be to do with care everything whatsoever that is great. And what you have often heard from me while I was teaching others—for this is what he means by through many witnesses—these things be quick yourself to teach, not to just anyone, but to those you consider fitted to learn, who could profit by the teaching and bring it forth to others.” Then to exhort him by an example, he says: 2:3 You, therefore, toil together'° as a good soldier of Jesus Christ.

“Be quick to imitate the soldiers of this age, and by considering yourself a soldier of Christ to bear everything harsh and toilsome for the sake of true religion.” And giving him advice by the same example, he added: 2:4 No one who ts a soldier for God** entangles himself in worldly affairs, so that he may be able to please him to whom he has commended himself.

“Know (he says) that those who before everything want [204] to be found tried and true in their military service keep themselves apart from every worldly affair, so intent are they on their work.”

And he rightly said, “they are entangled.” He said this quite appropriately because the person who is like this occupies himself with these things and is unable to pay attention to what 1s better, because he has once and for all been entangled in worldly things. Then he goes on to another example: 2:5 And if also someone competes in a contest, he 1s not crowned unless he has competed lawfully.

“Indeed, it is impossible for athletes to win crowns if they do not focus their attention solely on athletic training and continue to stand fast in its laws. Thus, it is far more fitting for you, whether

as an athlete or as a soldier of Christ, to keep away from bodily affairs and to pay sole attention to true religion.” And because he has exhorted him to have no concern for worldly affairs, but to pay

*°See 1:8.

"t“For God” appears in the Vulgate but was almost certainly not in Theodore’s text.

702 AD TIMOTHEUM II utilitatem pertinent aliorum, necessitas flagitat humana etiam de illis perquiri quae erga escas sunt et indumentum: laborantem (inquit) agricolam oportet primum de fructibus participare. intellege quae dico,; dabit enim tibt Dominus intellectum de

5 omnibus. uult ergo dicere quoniam ‘quae ad usum tuum necessarie pertinent, indiscrete adsequere a fidelibus, qui praestant tibi.’ suasit uero e1 ipso exemplo uel maxime: ‘sicut enim agricola quidam, ipse tu tua doctrina instituis ac doces fidelibus uirtutis et boni operis ro fructus Deo offerre; iustum est et ante omnes te adsequi, cuius labore etiam ceteri adsequi uidentur.’ unde et adiecit: intellege quae dico, quasi qui occultius illud dixerit. simul etiam et optat de omnibus ei tribui intellectum. memor esto L[esum Christum surrexisse ex mortuts ex semine Dauid 15 secundum euangelium meum, tn quo laboro usque ad uincula quasi malefactor.

bene memoratus est ex semine, ut corporis magis adsumptionem factam insinuaret. nec autem absolute ista posuit, sed necessarie. eo uel maxime tempore ista docere adnitebantur. nam 20 Simon et qui ex eius sunt haeresi omnes tune inchoauerant dicere quoniam Christus non fuit in carne, sed in phantasmate quodam adparuit, ita ut nec resurrectio uera facta esse susciperetur; qui enim fieri poterat ut uera crederetur resurrectio, si caro uera ratione non fuisset sumpta? hoc ergo idem dicit: ‘memor esto do2s cere pro uirium tuarum possibilitate quoniam ex semine natus est Dauid Iesus Christus, homo uera ratione secundum naturam factus, qui et resurrexit a mortuis; quod etiam cunctis futurum esse euangelizo. hac de causa adquiesco illa sustinere quae sustinent malefactores, eo quod magnum lucrum scio ex hoc posse adqui30 «i. et ut ostendat quoniam ex illis tristitiis quae ei accidunt pietas 2 quit || escaC*Hescamr 3 inquitomr 3-4 _ particire (sic) H accipere (for participare)c 6 autem (forergo) Hr || quomodo (for quoniam) H || necessarior 7 fidebus (sic) r fideles qui (for fidelibus)r 9 etomH 10 differe (for deo off.) H || adsequere (for adsequi [1°.]) C* H*r 11 adicit C

dicitr 12 occultusH* 13 et(forei)H 14. resurrexisse a (for surr. ex) 7 | quod (for Dauid) C* HH 15-16 male operans (for malef.) r 17 autem dixit (for mem. est)r 18-19 mnecessarior 19g annitebaturr 23 quia (for qui)r 24 nonomC*Hr 28 euangelio C* H euangelium testatur r 29 et (forex) H 30 = accedunt 7

SECOND LETTER TO TIMOTHY 703 great attention to what pertains to the benefit of others, human necessity demands that questions about food and clothing also be raised: 2:6-7 The farmer who toils (he says) must be the first to share in the fruits. Understand what I am saying, for the Lord will give you

understanding about all things. | [205] Therefore, he wants to say: “those things that necessarily pertain to your needs, acquire them indifferently from the faithful who furnish them to you.” And he urges him especially by the very example he uses: “for just like some farmer you set to work on your teaching, and you teach the faithful to offer to God the fruits of virtue and doing good, and it is right for you, by whose toil the rest also plainly acquire their share, to acquire your share before all.” Then he added: understand what I am saying, as though he were speaking rather obscurely. And at the same time he also prays that understanding about all things may be bestowed on Timothy. 2:8-9a Be mindful that Jesus Christ has risen from the dead, from the seed of David, according to my gospel, in which I toil up to chains

as a criminal,

He rightly mentioned from the seed, so that he might all the more imply that the assumption of the body took place. And he did not put those words down without purpose, but necessarily. Especially at that time people were striving to teach those things. **

For Simon and all those from his heresy had begun at that time [206] to say that Christ did not exist in flesh but appeared in some kind of apparition, so that no true resurrection should be accepted to have taken place. For how could belief in a true resurrection have come about if flesh had not been assumed by true account? ‘Thus, he is saying this very thing: “be mindful of teaching with all the might you can that Jesus Christ was born of the seed of David, made a man by true account according to nature, who also rose from the dead—this I also preach in the gospel will come to pass for all. It is for this reason that | am content to endure what criminals endure, because I know I can gain great profit from this.” And to show that true religion can in no way be harmed by

704 AD TIMOTHEUM II nulla ex parte noceri potest, adiecit: sed uerbum Dei non est alligatum.

hoc est: ‘licet ego plurima sustineam mala, sed nulla ex hoc adnascitur nociuitas ueritati negotiorum; mansit etenim Dei promis5s sioinlibata, siinnumeris ego uidear subici tormentis.’ consequenter uero praecedentibus adiungit: propter quod omnia sustineo propter electos, ut ipsi salutem adsequantur eam quae in Chnisto est Iesu cum gloria aeterna. ‘propter eos qui ad hoc sunt electi et segregati omnia pati susti-

10 neo, ita ut per Christum salutem adsequantur, in perpetua gloria degentes.’ et ad exhortationem ‘Timothei dicens adiecit: fidele uerbum: ‘st enim commortui sumus, et conuiuemus, si sustinemus, et conregnabimus’.

‘indubium (inquit) est hoc, quoniam nos qui communicamus 1s illis quae deteriora sunt, necessarie communicabimus e1 et in illis quae meliora sunt.’ et ostendens lucra quae ex compassione solent adquir1, dicit etiam illud detrimentum quod illis solet euenire qui in fide persistere noluerunt: si negabimus, et tlle negabit nos.

20 deinde ne uideretur secundum aequam partem et 1pse a nobis negatus nocerl, adiecit: si non credimus, tlle fidelits manet; negare seipsum non potest.

nam illa quae a nobis inconuenienter fiunt [nobis nocent], ille uero nulla ex parte nocetur; manet etenim in sua gloria stabilis ac 2s firmus, nec autem possunt ista negari quae in ipsis perspiciuntur negotiis. haec commone, testificans coram Domino.

bene dixit testificans, ut in timorem eum redigat. nolt uerbis pugnare; in nthil utile est nist in subuerstone audien1 docere (for noceri) C* H r decidere C (corr.) || adicitC r 3. dicit (for

licet)H || malamC* || nulliC Hr 4 maneret enim C* manet C (corr.) ymansieratH 5 siomH_ || subieci C* uideor subici C (corr.) 7 ideo &c. [asin Vulg.]r 11 adicitC r 12 fidelis sermo &c. [asin Vulg.] r | cummortuiC 14 nonest dubium inquit hoc nosr 15 necessarior 19g negauerimus r 20. ipse a nobis negastis [sic] noceri C* ipsi nobis negantibus

nocere ry 21 adicitC r 23 nobisnocentomC H:txtr || iliCyr 25 etiam (for autem) r || negareC Hr 27 communer 28 timore C* Hin timore C (corr): txtr 29 contendere (for pugnare)r || ad nihilumenimu. e. nisiad subuersionemyr_ || est om C (corr.)

SECOND LETTER TO TIMOTHY 705 the misfortunes that happen to him, he added: 2:9b but the word of God 1s not bound.

That is, “even though for my part I am enduring a great many

evils, yet no harm to the truth of the matter arises from this. Indeed, God’s power has remained undiminished no matter how numberless the torments are to which I am seen subjected.” And in logical order with what precedes, he joins to it: 2:10 Because of this I endure everything because of the elect, so that they may themselves gain the salvation that 1s in Chnist Fesus with eternal glory.

“Because of those who have been elected and separated for this I endure suffering all things so that they may gain salvation through Christ, living in perpetual glory.” And speaking to exhort Timothy, he added: 2:11-12a Faithful 1s the word: “for 1f we have died with him, we shall also live with him; tf we endure, we shall also reign with him.” [207] “There can be no doubt (he says) that we who have shared

in what is worse shall necessarily share with him also in what is better.” And to show the profits that are usually gained by suffering with him, he speaks also of the loss that usually comes about for those unwilling to continue steadfast in faith: 2:12b If we shall deny, he also will deny us.

Then, lest it should seem that in the same respect God should himself be harmed by our denial, he added: 2:13 If we have not believed, he remains faithful, for he cannot deny himself.

Indeed, what we do unfittingly harms us, but he is in no respect harmed. He surely remains immoveable and steadfast in his own

glory, nor can those things perceived in these very matters be denied. 2:14a Remind these things, testifying in the presence of God.

He rightly said testifying, so that he might reduce him to fear. 2:14b Do not fight with words, for there is nothing beneficial unless'3 in the overturning of the hearers. "3See Swete’s note (2:207): “noli u. pugnare] wh Aoyouayer. The comm. (p. 208, |. 2) seems to shew that this, the reading of the Latin versions, was also followed by Th. Pugnare (Vulg., “contendere”) finds place in Ambrstr.; in the rest of the verse our translator agrees with Clarom., excepting that the latter authority, with the Latin versions generally, adds “enim,” and omits nisz. Nisz, it will be observed, is omitted by C and H in the comm. (p. 208, 1. 3). Th.

706 AD TIMOTHEUM II tum. ‘commone (inquit) ut ista sectentur, Dei illis proponens 1udicium. noli autem contention: studere; ex contentione enim nihil adnascitur, quia mendacia confirmare cupiunt ad plurimorum su5 buersionem.’ festina teipsum probabilem exhibere Christo, operarium inconfusibilem, recte tractantem uerbum uerttatis, profanas autem uocum nouttates deuita.

‘cautelae dogmatum intende, et ea quae ueritatis sunt commo10 ne; recto edoce instituto, et non pigeas laborem pro his subire. nam aduersariorum nouttates uocum, quae omni immunditia plenae sunt, ad nociuitatem multorum excogitatae, repelle.’ multum autem proficiunt ad impietatem, et sermo eorum sicut cancer serpit; ex quibus est Hymenaeus et Filetus, qui a ueritate excide15 runt, dicentes resurrectionem iam factam esse, et fidem quorundam subuertunt.

uult dicere: ‘noli nouum aliquid existimare etsi secundum impietatem prouectum eos ad praesens habere perspicias, eo quod multi eos subsequentur. ad similitudinem et autem passionis can-

20 cerfis] qui solet serpere in gregem, etiam ipsi multos fidelium suis sermonibus inescantes adtrahunt ad impietatem; sicut Hymenaeus et Filetus, qui ueram Christi resurrectionem abnegantes, aliam quandam resurrectionem somniantur, quam et in successionem aiunt nostram constare.’ necessarie et ista ad consolationem 2s eius dixisse uidetur apostolus, eo quod ualde consueuit tristes facere eos qui utilitatem aliorum prospicere sunt ordinati, si plurimos fidelium uiderint in deterius serpere. unde et persistens suadere ei ut non adflictus animo deficiat et ob aliorum malitiam in stuporem uertatur, adiecit: 2 commune C* H 4 quae (for quia) C H quodr_ || plurimo non (for plurimorum) C* H* 6. sollicite &c. [asin Vulg.]7r 7 ueritateC* H | profana a. inaniloquiar 9-10 communeCH 11-12 _ plena, excogitata C H

ry 12 sunt (aft. mult.) addC*Hr_ || et(aft. sunt) addr _ || nouitatem (for nociu.) CH 15 esseomr || subu. fid. quor.r 17 et (foretsi)r 1718 pietatem (for imp.) Cr 18 prouectamC*H 19 subsequentur C* H

|| etomr 19-20 cancerC Hr 20 serpiriH 21 adtrahantC*Hr 23 . somniantr 23-24 succensionemCHr 24 aiuntn.omr_ || necessarior 26 ad (bef. util.) addr _ || ~prospecie (for prosp.)r 26-27 plures nos (for plurimos) H 27 ifidelium (= inf.?) H

SECOND LETTER TO TIMOTHY 707 [208] “Remind them (he says) to follow those things, setting before them God’s judgment. And do not be zealous for dispute, for nothing arises from dispute, because people want to confirm lies to overturn a great many people.” 2:15-16a Make haste to present yourself approved to Chnist, a worker not put to shame, rightly handling the word of truth. And avoid profane novelties of words.**

“Pay attention to accuracy of doctrines, and remind them of what belongs to truth. Instruct them in a right way of life, and do not be displeased at undergoing toil for them. Drive away, then, the adversaries’ novelties of words, which are filled with every

impurity, thought up for harming many.” 2:16b-18 And they go forward further to ungodliness, and their word creeps on like a cancer..> Among them are Hymenaeus and

Philetus, who have fallen away from the truth, saying that the resurrection has already taken place, and they overturn the faith of some.

He wants to say: “do not consider it something strange, even if you perceive that what has been brought forth in accord with ungodliness has taken hold of them for the present, because there are many who follow them.'® And like a cancerous disease that usually creeps on into a gangrene,*’ they even [209] drag many of the faithful to ungodliness, enticing them with their words. ‘Take, for example, Hymenaeus and Philetus, who deny the true resurrection of Christ and dream of some other resurrection that they say consists in our adoption.” ‘The apostle seems to have said this necessarily to console ‘Timothy, because it was quite usual for those ordained to look out for the benefit of others to be despondent if they saw a good many of the faithful creeping on to what was worse. And so, continuing to urge Timothy, afflicted in his soul, not to lose heart and not to be bewildered because of the was probably at one with Chrys. and Thdt. in reading ets od38év yojoov, ért KATAOTOOMY), *.T.A. SO the Peshito.”

‘4 Vocum novitates, reflecting the reading xatvopwvias rather than xevopwvtac. Cf. 1 Tim 6:20.

‘*>Cancer can mean not only “crab” but also various diseases, including gangrene.

©The reference of the two instances of “them” is unclear. What Theodore appears to mean is that the heresy has taken hold of many of the faithful (the first “them”), who follow the heretics (the second “them”’). "7 Swete (2:208) suggests emending in gregem to in gangraenam.

708 AD TIMOTHEUM II firmum autem fundamentum Dei stat, habens signaculum hoc:

‘nouit Dominus qui sunt eius.’ ‘hic et (inquit) te duo consolentur; primum quidem, quoniam aliorum seductio non exterminat rerum ueritatem; secundo, quo5 niam suos qui ueri sunt eius olim cognouit Deus. itaque eos quos nunc perspicis seduci, hos Deus olim reprobos esse sciebat; nihil ergo fit nouum, ut in stuporem uertaris, sed illud fit quod olim fieri sciebat Deus.’ nam cuius rei curam habere debemus instruit, dicens:

10 et, ‘discedat ab impietate omnis qui nominat nomen Domini.’ ut huiusmodi homines discedant ab omni impietate. et quia hoc modo optimos magistros sciebat ualde his adfligi, qualis erat et beatus Timotheus, ea ratione qua multos ex suis uidebat in deterius prorupisse; hac de causa adiecit et aliam e1 consolationem: 15 in magna (inquit) domo non sunt sola uasa aurea et argentea, sed et lignea et fictilia; et quaedam quidem sunt in honorem, alia uero in contumeliam.

‘magna (inquit) est domus Dei ecclesia, ex multis consistens hominibus; necesse est ergo non omnes ibi esse aequos. nam et 20 in magna domo non possunt omnia uasa similia repperiri, licet sit domus ualde magna; sed inter aurea et argentea uasa perspiciuntur et lignea et fictilia; et alia quidem multo digna sunt honore, alia uero sunt contemptibiliora, et ad certum usum discreta.’ deinde quia et naturalis uasorum erat diuisio, ut ne quid tale apud nos exi25 stimaret, adiecit: si enim qui se mundauent ab his, erit uas in honore, sanctificatum et optimum Domino, ad omne opus bonum praeparatum.

‘sed quod illic materia naturalis, facit [hic] arbitrium—qu1 enim se a deterioribus segregauerit est uas utile; hoc autem in no30 stro est positum arbitrio et potestate.’ et ostendit illud esse pro-

I primum (for firmum)C H_ || sed firm. (for firm. autem) r 2 cognouit 7

8 instituitr 10 etomr || iniquitater 12 homo(forhocmodo)CH ||

de (bef. his)addr 14 eiomC 15 inquitomr 16 quidam (for quaedam) H

|| honoreH 17 contumeliaH 18 domusesteccl. (om Dei)r 23° contemptibiliar 24 est(foret)C*: omr || eratuas.r 24-25 et estimaret C*

exestimaret H 25 adicitC'r 26 mund.ser 27 paratumH 28 hicom CH || est (aft. arb.) addH 29 utille (for utile) H 30 potestatem C* || esset H

SECOND LETTER TO TIMOTHY 709 wickedness of others, he added: 2:19a And the firm foundation of God stands, having this seal, “The Lord knows who are his,”*®

“Here (he says) there are two things to console you: first, that the straying away of others does not destroy the truth of the facts; second, that God long ago recognized those who are truly his own. And so God long ago knew that those you now see being led astray

would be reprobates. Therefore, nothing strange is happening to bewilder you, but what is happening is what God long ago knew would happen.” So he instructs us about what we ought to be concerned, saying: 2:19b and “Let everyone who names the name of the Lord depart from ungodliness.”*9

That people of this kind may depart from all ungodliness. And because [210] he knew that the best teachers in this way were strongly afflicted by this, as was blessed Timothy on the grounds that he saw many of his own people breaking forth to what was worse, for this reason Paul added another consolation for him: 2:20 In a great house (he says) there are not only gold and silver vessels but also wood and clay, and some, of course, are for honor, but others for dishonor.

“The great house of God (he says) is the church, consisting of many people; therefore, it is necessary that not all of them there are equal. For, as well, in a great house not all the vessels can be found alike, granted that the house is quite great; but among the gold and silver vessels are seen also wooden and clay ones. And, of course, some are worthy of much honor, but others are less important and set aside for particular use.” ‘Then, because the distinction of vessels was a natural one, so that Timothy would not think such a thing the case with us, he added: 2:21 For if someone should cleanse himself from these, he will be a vessel for honor, sanctified and best for the Lord, prepared for every good work.

“But what there the natural material does, here free choice does—[211] for whoever has separated himself from the worse things 1s a useful vessel. And this has been placed in our free choice and authority.” And he shows that this belongs to our *8See Num 16:5; John 10:14; 1 Cor 8:3. *9Ab impietate. In his comment Theodore has added “all” —ab omni ipietate.

710 AD TIMOTHEUM II positi; iterum uertit se ad eius exhortationem, paulo minus hanc habens intentionem per omnem hanc epistolam. unde et adiecit: 1uuentlia desideria fuge.

‘omnem delectationem et uanam uoluptatem quae tibi non co5s nuenit longe a te facito, quibus uel maxime rebus capi consueuit juuentus.’ sectare uero tustitiam, fidem, caritatem, pacem, cum omnibus qui inuocant Dominum ex mundo corde.

‘diligentiam adhibe iustitiae et eam quae in Deum est fidem et ro caritatem et pacem, cum illis qui uitae uirtutibus student.’ optime dicens de his suadet ut in quibus et deceret et possibile esset pacem seruare adnitatur: stultas (inquit) et indoctas quaestiones deutta, sciens quoniam generant lites.

15 stultas et indoctas uocauit quaestiones quae non ob aliquam fiunt utilitatem. ‘declina (inquit) ab illis qui absolute solis quaestionibus operam suam expendere cupiunt. rixae autem ex his adnascuntur, quorum nec recta est intentio.’ et quia res ista nec conueniat nec deceat e1 ostendit: 20 seruum (inquit) Domini non oportet litigare. deinde et modum illi exponens quomodo debeat doctrinae intendere: sed modestum esse ad omnes, docibilem, non litigiosum, cum modestia docentem eos qui resistunt ueritati.

25 et utilitatem ipsius rei ostendens et quantum melius sit sic docere resistentes, adiecit: ne quando det eis Deus poenitentiam ad cognitionem ueritatis, et resipiscant a diaboli laquets, a quo capti tenentur ab eo in eius uoluntate.

30 ex contentione autem placari aduersarios inpossibile est; doctrina uero mansuetudine probata saepe scit suadere et duritiam 1 haec (for hanc)C* H 2 adicit C inquitr 3 autem (aft. tuuenilia) add

yr § ad(fora)C* 7 his(foromnibus)r 9 estomC 11 de his dicens

Cr || suaditC*H || et(1°)omr_ || et(2°)omH || decertet (for deceret) C(corr.) || est H 13 sine disciplina (for indoctas)r || quia (for quoniam)r 17. spendere (sic) C* splenderer 18 quae (for quia)C H 1g

eumr 22. ait (aftintend.) addr 25 quantoCr 26. sistentes C*: om H || adicitr 27 agnitionemr 28 captiuir || tenenentur (szc)C 28-29 uoluntatem H 30 aduersariisr || estomH 31 in (bef. mans.) add H

SECOND LETTER TO TIMOTHY 711 purpose. Once more he turns his attention to exhortation, since he has this aim in almost all of this letter. And so he added: 2:22a Flee youthful desires,

“Keep far from you every delight and vain sensual pleasure that is not fitting for you; by these things especially youth has usually been taken captive.” 2:22b and pursue justice, faith, love, peace, with all who call upon the Lord from a pure heart.

“Hold fast to diligence for justice and to faith in God and love and peace, together with those who are zealous for the virtues of life.” Speaking quite effectively of these things, he urges ‘Timothy to strive for preserving peace among those for whom it 1s both fitting and possible: 2:23 Avoid (he says) foolish and uninstructed speculations, Rnowing that they generate disputes.

He called speculations that do not take place for any benefit foolish and uninstructed. “Turn away (he says) from those who wish to expend their effort simply on speculations alone. It 1s from

them that quarrels [212] arise; these people do not have a right aim.” And he shows him that this practice is neither right nor becoming: 2:24a The servant of the Lord (he says) ought not to dispute, Then, to set forth the way he ought to pay attention to teaching:

2:24b-25a but to be modest to all, capable of teaching, not disputatious, teaching with modesty those who oppose the truth,

Demonstrating both the benefit of this very thing and how much better it is to treat opponents this way, he added: 2:25b-26 if at some time God may give them repentance to the knowledge of the truth and they may come to their senses from the snares of the devil by which they are held captive by him in his will.

“It is impossible for adversaries to be conciliated by contention,

but teaching with acceptable gentleness often can persuade and

712 AD TIMOTHEUMII _ | animi mollire. praeparat enim ut et ad ueritatem perspicere possint, discedentes a praesumptione, a qua et anticipati quasi quodam laqueo diabolico constricti tenentur, protractum quidem in deterius, correctionem uero in melius nullam uolentes suscipere.’ s deinde et futurorum in nouissimis temporibus memoria consolatur beatum ‘Timotheum ut non animo deficiat pro prauissimis temporibus [et] hominibus: hoc (inquit) cognosce quoniam in noutssimis diebus instabunt tempora periculosa.

10 consueuit namque deteriorum memoria consolare eos qui in moribus malis sunt. et quae sint tempora periculosa egerens adiecit:

erunt (inquit) homines

}seipsos amantes. Dihavtoi 15 omnia ad suam facientes uti- ELOLV OL TAVTH TOOG THY EXUTHYV litatem uel prodificationem.* CPEAELAY TOLOUVTEG’

cupidi pecuniarum.

telat. ahalovec,

quia et studium omne expendunt in colligendis pecuniis. 20 qui iactant se illa habere quae xavY@puevor yew & uh Exovowv’ non habent.

superbi. OMEOHPAVOL,

qui magna sapiunt pro illis UEYAAK MeovodvtTEs Ertl TOLS Ov-

quae habere uidentur. ol"

25 blasphemi. BAdopry ot, derogationi studentes et om- RATHYOOLALG Yatoovtec.

nem curam erga derogationem habentes.* parentibus non oboedientes.

30 euidens est quod adiecit. ingrati.

ad eos qui bene sibi faciunt; nam in parte prauorum ponit etiam I utuer. prospicere p./ 2 quasiom H 3 quidem (aft. protractum) om C 4 correctioneH 7 temporiC (corr) || etomCHyr_ || sicut sequitur in subiecto capite (aft hom.) addr to immoribus (forin mor.) H 11 maliC || egerans C* H exaggerans C (corr.) ostendensr 11-12 adicitCr 14. sq. Coisl. 204, f. 218 a [Cr. vu. 71, Fr. 156] Oed3mp0c. ptraavror, x.0.A. 16 pro

defectione (for prodif.) CHr 20 quiomH* 23-24 Fr.: “legendum uidetur moocovety uel brcpyovatv.” 30 adicitCr 32 tibi (for sibi) C* H

SECOND LETTER TO TIMOTHY 713 soften the hardness of the soul. For it prepares people so that they are able to look at the truth, departing from the stubbornness

by which they are held fast bound in their presuppositions as though by some diabolic snare, willing to receive progress toward

the worse but no correction for the better.” [213] ‘Then he also consoles blessed Timothy by mentioning the things to come in the last times, so that he may not lose heart in the face of the most perverse of times and people: 3:1 Know this (he says), that in the last days perilous times will come about.

To be sure, the mention of what is worse usually has consoled those who live in evil times.*° And to express what the perilous times are, he added: 3:2a There will be people

tloving themselves, loving themselves, Doing everything for their They are those who do eveown benefit or advancement.* — rything for their own benefit. 3:2b lovers of money,

Because they expend all their zeal in gathering money.

13:2¢ lifted up, pretentious,

Who boast that they have Boasting that they have what

what they do not have. they do not have.

3:2d proud, arrogant,

Who think highly of what Thinking highly of their

they seem to have. possessions.

[214] 3:2e slanderers, slanderers,

Zealous for accusation and ‘Taking pleasure in accusahaving entire concern for accu- tions. sation.* 3:2f disobedient to parents, What he has added 1s clear. 3:22 ungrateful,

‘To those who treat them well; for he places in one group of

*° Reading, as Swete suggests (2:213), 72 temporibus malis instead of in moribus malts.

714 AD TIMOTHEUM II eos qui beneficio sunt subleuati, si non gratias agant illis qui bene-

ficia contulerunt. |

{scelestt. évdCLol,

illos dicit qui iustitiae nullam ETTLULEAELAY TOD OLXALOU LLY TCOLOU-

s adhibent diligentiam. Evol’

sine affectu. GOTOOYOL, illos dicit qui nullum erga Tel OvdéEva GYéoLy EyOvTEG’

quemquam affectum uolunt habere.

10 [sine fide. c&omoveot, qui neque firmi sunt erga od BEBaror meet TAS pLAtac, OvdE amicitias, neque ueraces super «Arete rept & ouvtiOevtan’ 1is quae] spondent.

criminatores. didBodou,

15 qui istorum uerba ad iillos THUTH Te Exel uaxelva EevtadOa et aliorum ad istos referunt, ut Agyovteg ext ta xatepyaCeoOan lites inter eos commoueant. ULaYNV’

incontinentes. axoatets,

illos dicit qui passionibus i1n- HTtTovS TOV TANGY’

20 firmiores sunt.

inmites. GVH WEQOL, illos dicit qui nullius boni ovdeLag YyonototTHTOG EeruuE-

diligentiam uolunt habere. ovwevor’ ingratt.

25 qui non libenter bonorum studia exequuntur. proditores. ut dicat “‘amicorum.’ proterut.

30 parati ad malum.

inflatt. TETVPWUEVOL, quoniam magna sapiunt in ULEYAAK MOOVOUVTES ETL TOLG LY

his quae sibi minime adsunt. est mpocovdow: diapeper 5 TOD aAxG6autem differentia inter ‘elatum’ vog t@ Tov wév TeTUPMUEVOV K&TO 35 et ‘inflatum,’ quoniam inflatus TtiH>¢ ywouns Aéyew, aAaTédva SE Tov

ab arbitrio designatur, elatus ue- émt 6yuat. xavyauevoy.

3 sq. Coisl./.c. 7 nullamC*H to sinefide... quaeomCHr: cf. g 13 sponte (for spondent)r 15 éxetva (for x&x.) cod. edd. 17 illos (for lites) H 19 in (bef. pass.) addr 34 deferentia C*

SECOND LETTER TO TIMOTHY 715 perverse people even those who have been assisted by a benefit, if they do not thank those who have conferred the benefits.

13:2h profane, profane,

He means those who apply Having no concern for what

no diligence to justice. is just.

3:3a without affection, without affection, He means those who are un- Having a relation with no

willing to have any affection for one. anyone.

[3:3b without trust, implacable,

Who are neither steadfast in Not steadfast in friendships friendships nor truthful about nor truthful in what they cove-

, the things] they pledge.”’ nant to do.

3:3C accusers, false accusers,

Who carry back the words of Speaking these things there those to these and of others to and those things here to work those, so that they may stir up up a quarrel. quarrels among them.

[215] 3:3d zncontinent, incontinent,

He means those who are Weaker than the passions. weaker than their passions.

3:3e savage, savage,

He means those unwilling Caring for no goodness. to have diligence for any good thing. 3:3f ungrateful,”

Who do not freely follow pursuits of good things. 3:4a betrayers,

Meaning “of friends.” 3:4b reckless,

Ready for evil.

3:4c puffed up, puffed up,

Since they think highly of Thinking highly of what 1s

what is by no means theirs. And not theirs. And this person 7*Swete (2:214) restores the Latin between the brackets on the basis of the Greek and notes that spondent has “escaped” the copyist’s omission. 72See Swete’s note (2:215): “The copyists appear to have transcribed this word from v. 2, in place of ‘bonorum inimici’ (Ambrstr.), or ‘sine benignitate’ (Clarom., Vulg.).”

716 AD TIMOTHEUM II ro qui in sermonibus se iactare consueuit.* amatores magis uoluptatum quam Det.

qui uoluptates pietati praehonorandas esse existimant. haec 5 autem non de exteris dicit sed de domesticis ecclesiae, quia tales erunt. nam et ab initio sermo illi de talibus fuit qui in deterius solent serpere, ex illo loco quo dixit: memor esto Lesum Christum resurrexisse ex mortuts, in exhortatione ea qua consilium dans ipsi Timotheo aduersarios arguere est adnisus qui et multos ex illis qui

ro ecclesiae erant subuertere nitebantur; pro quibus eum et ad plenum consolatur ut non grauiter terat ualde, sed intendat quidem suo opere, segreget uero se ad plenum a prauis hominibus. unde et nunc quasi qui de talibus dicat, quia ‘erunt quidem aliquando in nouissimis diebus uel temporibus, qui sub specie domesticorum

rs acturi sunt illa quae non oportent fieri.’ unde optime adiecit: habentes formationem pietatis, uirtutem autem etus negantes.

et simulantes quidem se tenere pietatem, a negotio uero ipso multum distantes. et quia tales sunt illi qui tune erunt, de quibus el sermo: 20 et hos (inquit) deuita. ex his autem sunt qui se mergunt in domos et captiuas ducunt mulierculas coaceruatas peccatis, quae ducuntur uaris desiderits, semper discentes et numquam ad scientiam ueritatis uenientes.

‘itaque talibus extantibus illis qui in nouissimis erunt diebus, 2, quorum in aenigma isti sunt, declinare ab eis pro uirium tuarum possibilitate adcelera, qui sua prauitate in domibus sese aliorum inmergunt, ut seducentes aliquas in deterius adtrahant; non illas mulieres quae uere sunt piae et fideles—hoc enim fieri inpossibile est—sed illas quae aestimantur esse nostrae, repletae sunt ue30 Yroomni prauitate et a nobis quidem semper discunt illa quae agere oportebant, 1'uuamen uero nullum ex doctrina nostra recipiunt

3 uoluntatum H || uolupt. magisr 4 uoluntatesC Hr _ || pietatis r || est (foresse)C* || existimat H 5 tales erant C* talisest H 7 quo omH 8 a(forex)H || ipseCH g ‘Timotheum#H 1o erunt C* suntr

|| nitunturr «m1 ualdef. Cr 12 operir 13 dicitH* || erunt (for

quiae.) Cquae sunt H quis.r 15 oportetHyr [|| adicitCr 16 formam,

abnegantesr || autemomH 17 ueroomH 18 erunt(forsunt)Cr 20 penetrant (forsem.)r 21 oneratasr 22-23 peruenientesr 26 domosr 29 nonre(fornostrae)H 30 illasC* H

SECOND LETTER TO TIMOTHY 717 there is a difference between differs from the braggart, be“lifted up” and “puffed up,” cause he means someone puffed since the person puffed up is up from his purpose, while the so designated from his purpose, braggart is someone who boasts but the person who is lifted upis_ in his speech. the one who has usually boasted of himself in words.* 3:4d lovers more of pleasure than of God,

[216] They suppose that pleasures must be honored before true

religion. And he says these things not of outsiders but of those belonging to the household of the church, because there were such people. Indeed, from the beginning his discourse was about such people who usually creep into what is worse, that 1s, from the place where he said (2:8): be mindful that fesus Christ has risen from the dead. Giving ‘Timothy advice in his exhortation, he made every effort to condemn the adversaries, who were striving to overturn many of those who belonged to the church. And he gives ‘Timothy full consolation for those who were overturned, so that he would

not bear it too heavily but would attend to his own work and separate himself completely from perverse people. That is why now, as though he were speaking of such people, he says (see 3:1): “there will, indeed, be a time in the last days or times when some who appear to belong to the household of faith will be driven to do what ought not be done.” And so he quite effectively added: 3:5a having the outward form of true religion but denying 1ts power.

Pretending that they are holding fast to true religion but standing far apart from its practice. And because this 1s what those who will come to be at that time are like, Paul’s word about them to Timothy 1s: 3:5b-7 And these people (he says), avoid them. And some of them are those who plunge themselves into houses and lead captive foolish women, heaped over by sins, who are led by all kinds of desires, always learning and never coming to the knowledge of the truth.

“And so, since such people as those who will be in the last days now exist as their shadowy form, hasten to turn away from them

with all the strength [217] you can muster. In their perversity they plunge themselves into other people’s houses to lead astray and drag some women to what is worse—not those women who are truly godly and faithful, for this could not possibly happen, but those thought to be ours and yet filled with every perversity.

718 AD TIMOTHEUM II propter prauitatem propositi et arbitrii sui; quae hac uel maxime de causa intendunt illis, eo quod uerba eorum suis perspiciunt concurrere desideriis.’ consolans uero eum memoria futurorum, consolatur etiam eum ex illis quae antea iam facta fuerunt: 5 quemadmodum (inquit) lamnes et Mambres restiterunt Moyst, sic et hi resistunt ueritati, homines corrupti mente, reprobi erga fidem. ‘memor esto (inquit) ea quae secundum Moysen olim facta fue-

runt, cui malefici uiri restiterunt. itaque nihil demiratione dignum est, si et nunc homines corrupti mente ueritati resistunt, et quasi ro quadam ratione hi qui eiusmodi sunt maxime in principio fidem simulantes latere multos uidentur, qui uel quales sint.’ sed non promouerint (inquit) amplius, insipientia autem eorum manifesta erit, sicut et tllorum fut. ‘non poterunt diu se occultare quicumque sunt illi. manifestos 15 autem faciet eos tempus, sicuti et illorum insipientiam manifestam faciet tempore subsequenti.’ nam quod interrogant quidam unde poterit beatus Paulus cognoscere nomina illorum qui restiterunt Moysi, multae stultitiae est. ridiculum etenim est Moysen quidem [qui] tanta ante se facta uidebatur edixisse illa quae mul20 tis erant incerta, memorari etiam tantorum quos nemo tunc scire poterat; Paulum uero demirari si duorum hominum nomina qui antea fuerant ualuerit dicere. nam et secundum traditionem antiquorum ista illum scire nihil noui fuit. illud uero notari dignum est, quod uidetur apud multos quaestionem commouere, quemad2; modum in superioribus dixerit multum proficiunt; hoc uero in loco dixit, sed non proficient amplius. dicit autem ista non secundum unam eandemque rationem; illic enim dicit proficient, fde illis dicens qui seducuntur, dvwtéew ént t&v dmatwuévoy Aé-

I quia (for quae)r 3 terrens(forconsolans)r 4 eumomC || facta om AH || fuerantH 5 IamnisH || Zambris (for Mambres)H 6 hii C isti H:txtr 8 nulla (for nihil)r g resistant H || quae (for quasi) C r etq: quasiam (sic)H 11 multisr || qualiC H 12 promouerit C promouent H promouebantr_ || insipientiam C* 14 poterantC H:txtr || duo C* HMdenuor || iliomH 15 fecit C facit H: txtr || et (aft. fecit) add yr 16 facitH nam quiC namq: H:ixtr 17 potuitHr 18 dignum (aft.

stult.) add Cr || MoysesC H:txtr 19 quiomCHr_ || uideaturr 19-20 multiH 20 scireomH 22 anter 23 notatur 24 multasr ||

mouerer 27 uanameam denique (for unameandemque)C*Hyr || dicentH 28 sequuntur (for seducuntur)r || sq. Coisl. 204, f. 219 b[Cr. vii. 73] &AAOs dé protv’ dvetéow, %.7.A.

SECOND LETTER TO TIMOTHY 719 They are, indeed, always learning from us what they ought to do, but they receive no help from our teaching because of the perversity of their purpose and judgment. The reason they pay special attention to those people is that they perceive that their words coincide with their desires.” And consoling Timothy by mentioning what is to come, Paul also consoles him for what had already now happened: 3:8 Fust as (he says) Jamnes and Mambres opposed Moses, so, too, these people oppose the truth, people corrupt in mind, base regarding

faith. “Be mindful (he says) of what took place long ago with respect to Moses, whom wicked men opposed. And so there is nothing to be

astonished about if even now people corrupt in mind oppose the truth, and if as though for some reason those who are like this, by pretending faith especially to begin with, plainly escape the notice of many people as to who they are and what they are like.” 3:9 But they will not (he says) move forward further, but their folly will be manifest, gust as that of those people was.

[218] “They will not be able to hide themselves for long, whoever they are. And time will make them manifest, just as it made?’3 the folly of those people manifest in the following time.” Now some people ask where blessed Paul could have found out the names of those who opposed Moses, but the question is quite

foolish. For it would be ridiculous that Moses stated so many things that plainly happened before his time that were unclear to many people and mentioned so many things that no one in his time could have known, but that we should be astonished at Paul if he was able to give the names of two men who had lived before him.

Indeed, by the tradition of the ancients there would be nothing strange in his knowing that. But what is worth noting is what seems to stir up a question for many people: How is it that Paul said above (2:16) they go forward further but in this place has said but they will not go forward further?** But he makes the statement for different reasons. In the former passage he says “they will go forward,”

{speaking of those who are led Above he is speaking of those 3 Literally, “will make” (faciet). I have changed the tense in accordance with the sense. *4’The Latin here uses proficient instead of promoverint, as in the citation of the text. The Greek text has rpoxéovovv both in 2:16 and 3:9.

720 AD TIMOTHEUM II eo quod numquam poterint de- yet, @¢ &y otdenéte emrcupdvtwv ficere hi quisecundum dictaeo- abdtotg tay meouévey ot¢ AEyou-

rum faciunt. adicit denique di- ow. évrad0a d& mapa tolg TIS cens: et sermo eorum sicut cancer dd retacg Soxinaotaicg od meoxdr-

s serpit. hoc ueroinlocoapudeos Tew avdtovdg pyow’ ot yao év aoqui probare sufficiunt ueritatem y% modus obrM TA nat” adTOdS dixit non proficere eos, quia in etdétec, TH oynuat. SedcaTovtat, principio frequenter multi ho- 716 yodv@ wévto. THY Evodoay av-

mines de illis nescientes spe- Ttotg t&v doyynatwv dtapoeay érro cie eorum ac schemate solo ine- yiv@oxovoty.

scantur, qui tempore currenti necessario dogmatum eorum subuersionem cognoscentes habere ab his poterunt.* ts quod ergo dixit non proficient, secundum illud dixit quod latere possint ad tempus; unde et adiecit: insipientia enim eorum manifesta erit. per omnia ergo ista consolatus est ‘Timotheum ut ne nimium adfligeretur pro illis qui in deterius serpunt. suis uero consiliis incitat eum dicens: 20 tu autem subsecutus es meam doctrinam, meum institutum, propositum, fidem, longanimitatem, caritatem, patientiam, persecutiones, passiones.

‘semper (inquit) mecum commorans horum experimentum accepisti, docens qualia quidem ipse alios docere consueueram, que2, madmodum uero meipsum instituebam; uel quia illa per singulos dies agere properabam erga fidem, quemadmodum in ea sine ulla persistebam malitia, et diligens cunctos et sustinens; et quod cum multa oblectatione persecutiones illas quas mihi aduersarii inferebant sustinuerim. haec ergo imitare, et erga ista sollicitudinem ex30 pende, nullius momenti aduersarios esse existimans.’ deinde dicit et passiones ipsas ad exhortationem ‘Timothei: qualia mili sunt facta in Antiochia, in Iconio, in Lystnis; quales persecutiones sustinut.

2 dictisC H: txtr 4 ut(forsicut)r 5 otcod. Cr. 6 prauare CH deprauare r: txtg 9-10 specieme. acscemasolumagnoscuntr g drapopav

Cr. 10 solaCH 14 in(forab)r || poterantH 15. ego dixi (for ergo dixit)H || erroreorum (aft. quod)addr 16 possitC Hr 20 assecutusr 21 pietatem (aft. car.) addr 22 passionesom H 29 sustinuerimusH 30 mementi (sic) H

SECOND LETTER TO TIMOTHY 721 astray, [219| because there can who are deceived, since there never fail to be people who act can never fail to be people per-

according to what they have suaded by them by what they said. And then he adds the sta- say. tement: and their word creeps on

like a cancer. But in this place But here he says that they do he has said they do not go for- not go forward with those who ward among those who have examine the truth. a capacity sufficient for testing

the truth. This is because often For often in the beginning in the beginning there are many some, because they do not yet who, since they know nothing know what has to do with them, about them, are enticed by their are enticed by appearance, but appearance and outward form, in time they recognize the corbut who as time goes on, by ruption of the doctrines within recognizing the subversive cha- them. racter of their doctrines, are able to keep away from them.* Therefore, when he said they will not go forward, he has spoken of

the fact that they can lie hidden only for a time. That is why he added: for their folly will be manifest. ‘Therefore, in all respects he

has consoled Timothy about those things, so that he may not in the least be afHicted for those who creep into what is worse. And he rouses him with his own counsels, saying: 3:10-11a And you have followed my teaching, my conduct, purpose, faith, longsuffering, love, endurance, persecutions, sufferings,

“Always (he says) while you were dwelling with me, you accepted the example of these things, since you were teaching the sort of things I was accustomed to teach others myself, in fact just

as I set myself to the task—for instance, just as I continued to stand fast in faith without any malice, both loving everyone and enduring, because I was eager to do what concerned faith day by day, and that I endured with much complaisance the persecutions the adversaries were inflicting on me. ‘Therefore, continue to imitate these things and expend great care on them, considering the adversaries to be of no importance.” Then he speaks also of the sufferings themselves to exhort ‘Timothy: [220] 3:11b such as happened to me in Antioch, in Iconium, in Lystra, what sort of persecutions I endured;

72.2 AD TIMOTHEUM II et quod magis poterat eum animaequiorem erga passiones tolerandas facere, adiecit: et ex omnibus me liberauit Dominus.

‘non ignoras (inquit) etiam 1n diuersis rebus Dei erga nos pros latam prouidentiam; a qua non debes discedere, si tamen haec ipsa patiens persistere uolueris.’ et omnes qui uolunt pie uiuere in Chnisto Iesu persecutiones patientur; mali autem homines et seductores proficient in deterius, errantes et in errorem mittentes.

10 iterum hoc in loco ‘proficere’ dixit de illis qui seducuntur, eo quod numquam deficere possint huiusmodi homines. nam et utra-

que quicumque uoluerit rebus ipsis examinare inueniet per omne tempus fieri; eo quod omnis haeresis inprimis adparens multis fit in suspectatione, arguitur uero tempore, eo quod in aduentione 15 noui dogmatis non possunt minus inueniri qui seducantur. tu uero permane in his quae didicisti et credidistt.

et suadens illum tenere ac permanere adiecit: sciens a quo didiceris.

sufficiens autem est ad hortationem discipulorum magistri di20 gnitas. deinde et aliud dicit: et quia a puerttia sacras litteras didictstt.

nam et hoc sufficiens erat exhortare eum. rubore autem dignum uidebatur ut is qui a pueritia in bonis fuerat enutritus, in ultimo post longi temporis meditationem indigna uideretur agere. 2, nam et ipsam doctrinam admodum sublimem ostendit, dum dicit sacras litteras diuinas esse scripturas, quibus omni ratione credi conuenit. unde et qualitate ipsam doctrinam cumulans adiecit: quae te possunt instruere ad salutem per fidem [esu Christt. nam et ostendit necessarium esse ut maneat in doctrina pieta30 ~=«stS, Nn Quidlem ex causa ex magnitudine doctoris; altera uero, quia

et a pueritia illa didicerit, et quod ipsa doctrina sit diuina, et quod

I animiquioremr 3 inquid (aft. omn.) addH 4 nosomH 4-5 probatam (for prolatam) r 5 in (bef. haec) addr 7 persecutionem H-= 7-8 pacienterH 12 inutroqueCr 13 omnes haeresesC* H 14 _ suspectio-

neH || suspectationemyr 16 didisci(sic)H 17 acomH || adicitC 22 exhortariry 23 uideaturC Huideturr || hi(foris)H 24 meditatione H || incipiat (for uideretur) r 27 ad (bef. ipsam) addr || adicit Cr

SECOND LETTER TO TIMOTHY 723 And he added what could make him all the more calm-minded in bearing sufferings: 3:11c and the Lord freed me from all of them.

“You are not unaware (he says) that in differing circumstances God’s providence has also been brought forth to us, from which

you ought not to depart, if indeed you are willing to continue steadfast suffering these very things.” 3:12-13 And all who want to live a godly way in Chnist Jesus will suffer persecutions, and evil people and those who lead astray will go forward to the worse, erring and sending into error.

Again in this place he has said “go forward” about those who are led astray, because there can never be any lack of such people. Indeed, someone willing to make a close investigation will find two

facts in these matters that occur every time. At first every heresy that appears falls under the suspicion of many people, but it is condemned only in time, because when novel doctrine first arrives, it is impossible there should not be found some who are led astray. 3:14a But you, persevere in those things that you have learned and believed,

[221] And urging him to hold fast and to persevere, he added: 3:14b knowing from whom you learned And the worthiness of the teacher is sufficient for the encouragement of his disciples. ‘Then he says something else: 3:15a and that from childhood you have learned sacred letters,

For this, too, was sufficient to exhort him. And it would have seemed shameful that he who had been brought up from childhood in good things should finally after a long time of reflection be seen to commit unworthy deeds. Indeed, he shows that the teaching is altogether lofty, since he says that the divine scriptures are sacred letters, which must be believed for every reason. ‘hen, piling up praise of the teaching by its character, he added: 3:15b which can instruct you to salvation through faith of Fesus Christ.

He shows that it is necessary for him to persevere in the teaching of true religion, for one reason because of the greatness of the teacher, and for another that he had learned those things 754A quo. Chrysostom and Theodoret agree with Theodore in using the singular. The Greek text uses the plural.

724 AD TIMOTHEUM II magna possit praestare illis qui Christo credere uoluerint, dum illam salutem quae ex fide est adsequuntur. et quia dixit, sacras litteras quae te possunt instruere, adiecit: omnis scriptura diuinitus inspirata utilis est ad doctrinam, ad ar5s gutionem, ad correctionem, ad eruditionem quae est in tustitia; ut perfectus sit homo Det, ad omne opus bonum paratus.

‘talis est (inquit) omnis scriptura quae a diuino est data Spiritu, ut sufficiens sit omnia prospicere utilitati; siue docere conueniat de illis quae agi debeant, siue peccantes debeant argui, siue poeniten10 tibus debeat inferri aliqua correctio, siue erudire oporteat de illis quae possunt adducere homines ad iustitiam. ita ut quicumque se

Deo uoluerit dicare, per scripturarum utilitatem per omnia possit esse perfectus.’ et postquam de omnibus est eum exhortatus, terribilem cupiens suam facere exhortationem, adiecit: 15 testificor ergo ego in conspectu Dei et domini nostri Tesu Christt, qui tudicaturus est utuos et mortuos secundum reuelationem suam et vregnum suum.

hoc est: ‘tune omnes est 1udicaturus quando adparuerit secundum suam dignitatem, in qua et consistit.’ 20 praedica uerbum, insta opportune, inportune. non hoc dicit ut inportune instet, nam inportunum quodcumque est, illud nulla ratione agi debet. sed dicit: ‘nullum tempus relinquas doctrinae; omne tempus opportunum tibi ad hoc esse existimes.’ hoc quidem de illis dicit qui instrui debent. quoniam 2, autem euenit aliquos desidiae causa non permanere in doctrina: argue (ait), increpa, obsecra.

‘argue eos qui persistunt in peccatum, ut intellegere possint suum peccatum; increpa sentientem (inquit) suum peccatum, sub

2 exinest Cexinfidee. H: txtr 3 adicitr 5 inomr 7 est (2°) om H 8 perspicereH 10 debetC H:txtr || correptio! 14 adicitC r || 1m sequenti capite (aft adiecit) addr 19 etomr 21 inoportunumr 22

debeatr 27 peccatuC (corr.) peccator || intellegeH 28 et (bef. sub) add r

SECOND LETTER TO TIMOTHY 725 from childhood, and also because the teaching itself is divine, and because it can bestow great things on those willing to believe in Christ, [222] since they attain the salvation that comes from faith.2° And because he said the sacred letters, which can instruct you, he added:

3:16-17 All scripture divinely inspired*’ is useful for teaching, for condemnation, for correction, for the instruction that 1s in justice, so that the man of God may be equipped for every good work.

“All scripture (he says) that has been given by the divine Spirit is such that it is sufficient to provide for usefulness in all things, whether there ought to be teaching about what should be done, whether sinners should be condemned, whether any correction should be imposed on those who repent, whether it is necessary to give instruction about what can lead people to justice. ‘This is so that whoever is willing to dedicate himself to God may be able to be perfect in all respects through the usefulness of the scriptures.” And after he has exhorted him in all these ways, wishing to make his exhortation terrifying, he added: 4:1 Therefore, I testify in the sight of God and our Lord Fesus Christ, who will judge both the living and the dead at his appearing and his kingdom,

That is, “he will judge everyone at that time when he appears according to his own excellence in which he also remains fixed.” 4:2a preach the word, be persistent seasonably, unseasonably,

[223] He does not mean that Timothy should be unseasonably persistent, for whatever is unseasonable should not be done for

any reason. Rather, he means: “at no time abandon teaching; consider every time suitable to you for this purpose.” He 1s saying this about those who ought to be instructed, since it happens that some people do not persevere in teaching because of laziness.?° 4:2b condemn (he says), rebuke, beseech

“Condemn those who persist 1n sin, so that they can understand their sin. Rebuke (he says) the person who has a sense of his own 2©See Swete’s note (2:221): “Four reasons for steadfastness are conveyed in the phrases mapa tivoc, amd Boépovc, TA teed yodupata, sig owthprov, respectively.” *7 Notice that the text appears to omit “and” before “useful.” 28\What Theodore seems to mean is that the “unseasonable” times are those

when the teacher has lazy disciples and that some teachers give the task up for this reason.

726 AD TIMOTHEUMII | definitione constitue; obsecra, reduc iterum ad antiquum statum post poenitentiam.’ et modum quo fier1 hoc conueniat docens:

in omni patientia et doctrina. , ‘neque ad argutionem neque ad increpationem nulla utaris de

5 illis quae agi [non] conueniunt.’ et quoniam eueniebat aliquos haec non suscipere propter morum suorum prauitatem, iterum memoratur de illis hominibus: erit (inquit) tempus cum sanam doctrinam non admittent, sed secundum sua desideria sibi ipsis coaceruabunt magistros, prurientes au-

ro ribus; et a ueritate quidem auditum auertent, ad fabulas autem conuertentur.

tfabulas dixit illa uerba quae udboug simev ta evavtta THs

contraria sunt pietati.* evocBelag PNUaTa. necessaria uero ei fuit in praesenti negotio horum memoria. po15 stquam enim exhortatus est eum arguere et increpare et obsecrare, ne animo deficeret ipse si haec facientem minime uellent aliqui intendere, in deterius prorumpentes, ideo insinuat quod horum multum deteriores erunt hi qui in ultimis erunt temporibus, maiorem suis doctoribus prouidentes laborem. unde et adiecit: 20 tu autem sobrius esto,in omnibus labora, opus fac euangelistae, ministerium tuum imple.

hoc est: ‘si non adiuuentur aliqui, tu illa quae te oportent agere age; cum omni age sollicitudine, sustinens pro euangelio laborem, et illud quod ad te pertinet facito, pro hoc autem et rationem 2s redditurum non pro aliorum arbitrio.’ bene autem dixit, ministerium tuum imple; hoc est, ‘commissum tibi opus diligenter imple, matura, contentus opere tuo, licet si illa quae discipulorum sunt minime concurrere uideantur.’ et quia testificatus est de his post exhortationem, ostendere cupit quod tempus opportunum sit e1 30 ad contestationem; unde et adiecit:

2 quod (forquo)H || hocfierir || docetr 4 nullautares C * A nulla non ut. C (corr.) nullamomittasr 5 nonomCHr _ (|| aliqusCHr 8 summam (for sanam) C H: txt r 9 coaceruabantH 12 esse (aft. uerba) add Hr _ || _ sq. Coisl. 204, f. 221 b [Cr. vii. 77, Fr. 156] 0e6dap0¢. wdOove,

x%.7.A. 14 negotio(formemoria)H 15 autem (forenim)H 16. ne ficere (sic) (for deficeret) H*: corr. ficeret || uelintCr 18 multoCr 19 _ adicitC

23 et (bef. cum) addr 24 a(forad)H 25 rediturum C*¥ redditr 30 a contestationeC Hr _ || dicit (for adiecit) Cr

SECOND LETTER TO TIMOTHY 727 sin; place him under a ruling. Beseech, bring him back again to his former status after penance.”*? And to teach the way this must be done: 4:2c in all patience and teaching. “Employ no means that should not be used either for condemnation or for rebuke.” And since it happened that some people would not accept these things because of the perversity of their habits, he again mentions those people: 4:3-4 There will be (he says) a time when they will not put up with sound teaching, but according to their desires, itching in ears, they will pile up teachers for themselves, and they will turn hearing away from

the truth and will turn to myths.

[224] tHe said that words He said that words concontradictory of true religion tradictory of true religion are .

are myths.* myths.

It was necessary for him to mention these things because of his

present concern. For after he exhorted Timothy to condemn and rebuke and beseech, lest he should lose heart if some others were by no means willing to pay attention to him when he was doing this, bursting forth into what was worse, for this reason he introduces the fact that in the last times there will be people much worse than these, providing greater toil to their teachers. ‘Then he added: 4:5 But you, be sober, toil in all things, do the work of an evangelist,

fulfill your ministry.

That 1s, “if some are not helped, for your part do what you ought to do; act with entire carefulness, enduring toil for the gospel, and accomplish what pertains to you, since you will render an account for this and not for the conduct chosen by others.” And

he rightly said fulfill your ministry, that is, “diligently fulfill the work entrusted to you, perform it 1n good time, energetic in your work, even if the response of your disciples by no means seems to concur with it.” And because he testified about these matters after his exhortation, he wants to show that the time is seasonable for his own contest. ‘hat is why he added: *2'T his seems to mean that those who have committed serious sins must first be excommunicated, then placed under rule as penitents, and finally brought back to the communion of the church.

728 AD TIMOTHEUM II ego enim 1am delibor, et tempus meae solutionis instat.

‘propinquus mihi est exitus uitae praesentis, et 1am ultra non habebo tempus commonere te de his quae fier1 conueniant. unde et hanc feci ad te exhortationem sub teste Deo.’ non absolute di5 xit labor, sed quia pro Christi confessione mortem erat subiturus, libationem dixit; nam libatio uini dicitur effusio quae fit in diuini honoris expiatione. certamen bonum certaut, cursum consummaui, fidem seruaut.

non plaudens se ista dicit, sed ad exhortationem dicit ‘Timo10 thei. hocest, ‘secundum tempus quod in hac uita habebam, omnia quae mihi pertinere uidebantur implebam.’ et quae alia laborum merces? de cetero reposita est mihi tustitiae corona, quam reddet mihi Dominus in illa die iustus 1udex.

15 bene iustitiae coronam uocauit illam quae contemplatione laborum datur. et zustum tudicem nominauit, ad confirmationem illorum quae illi aderunt pro labore. et ostendens quoniam non solum ipse lucrum huiusmodi adsequatur, sed et omnes qui ad eius sollicitudinem laborare pro euangelio uoluerint—unde et dicit: 20 non solum autem mth1, sed et omnibus qui diligunt aduentum etus. ‘itaque propositum est (inquit) et tib1 coronae praemium, si tantum nunc ualueris elaborare.’ miraculi uero dignum est quod non dixit ‘illis qui laborauerunt, aut passi sunt,’ sed dixit: qui diligunt aduentum eius; eo quod certaminum et passionum tempus 25 non semper est, caritatis uero tempus est, si nunc eam etiam in tempore pacis prout oportet saluare quis deproperauerit, nullam fraudem adsequens si tempus certaminum minime adfuerit. 1n hisce dictis suum consummans consilium, exhortationem suam sub testificatione concludens doctrinae quam ad eum fecisse uidetur, 30 ~«= scribit ultra de his rebus de quibus scribere eum ratio exigebat, ut-

1 delebor C* || resolutionisy 3 commouereC* 5 deliborr || eror 7 expiationem C (corr.) 8 bon. certamenr g_ pludens C H ludens (om se) |

|| sibi (for se) C (corr.): omr || dixitH/ || dixit (for dicit [1°]) H 10 habebant C* habebat Hr 11 implebamusH_ || et quae... merces om r

|| alumCH 13 coronaiust.H 14 inomC 15. contemplatio H (corr) 18 luctum (for lucrum) C*H luctamy 19 uolueritH 20 autemomH 22 non (fornunc)C H:omr || laborareC* || miraculor 23. dixit [2°] omr

25 sinoneamC Hsiear 26 salutareC*H 28 consumansH || suum

H suar

SECOND LETTER TO TIMOTHY 729 4:6 For I am already poured out, and the time of my dissolution ts

at hand. [225] “My departure from the present life is near, and I shall no longer have time to admonish you about what ought to be done. This is why I have composed this exhortation to you, with God as my witness.” He did not say without reason I am poured out, but because he was about to undergo death for his confession of Christ, he called this a libation. For a libation is said to be the pouring out of wine, which is done to expiate the divine honor. 4:7 I have fought the good fight, I have finshed the race, I have kept the faith. He says this not to congratulate himself, but he is speaking to

exhort Timothy. That is, “during the time I had in this life I fulfilled everything that was seen to pertain to me.” And what are the other rewards of his toils? 4:8a For the rest there 1s laid up for me the crown of justice, which the Lord will give to me on that day, the just judge,

He rightly called the crown given him in return for his toils the crown of justice. And he named the just judge to confirm [226] what will be his for his toil. And to show that it is not only he who may gain a profit of this kind, but also all those who are willing to toil carefully for it on behalf of the gospel—tfor this reason he says: 4:8b and not only to me, but also to all those who love his coming.

“And so there is held forth (he says) also for you the reward of a crown, if only you are now strong enough to exert yourself.” And it is worthy of marvel that he did not say “to those who have toiled or suffered,” but instead said those who love his coming. This is because there is not always a time for contests and sufferings,

but there is always time for love. If now even in time of peace someone should be eager to preserve love as he ought, he would not be defrauded of his reward, although a time for contests were by no means his lot. Completing his advice with these words and concluding his exhortation by testifying to the teaching he is seen to have given ‘Timothy, he writes further of things about which reason compelled him to write as to his own disciple and someone

730 AD TIMOTHEUM II pote ad suum discipulum et maxime sibi dilectum: festina uentre ad me cito. et causam explicans qua cito eum ad se uenire iusserat: Demas (inquit) me dereliquit, diligens praesens saeculum, et abit 5s in Thessalonicam. hoc est: ‘in deterius uersus est, totum se negotiis praesentis u1tae implicans;’ hoc enim dicit praesentis saeculi delectationem. Crescens in Galatiam. Galatiam dixit 10 }Tquas nunc nominamus Gallias; td&> vdv xaAovuevacg Paratac: obta sic enim antiqui omnes loca illa yao adta>s mavtes ExkAovv ot ma-

nominabant,* avo.

sicut recognoscere quis poterit et ex multis aliis et ex historia [udaica quam lIosephus descripsisse uidetur. nam et hi qui nunc dirs cuntur Galatae ita nuncupantur quos ex illis partibus ad ista loca uenisse antiquorum insinuat narratio. Titus in Dalmatiam. hos non ad similitudinem Demae discessisse a se memoratus est aut in deterius uersos, sed hac sola ratione qua non sint prae20 sentes. Lucas est solus mecum. Marcum adsumens adduc tecum.

et quae sit ratio ut Marcus ueniat?

est mihi (inquit) utilis in ministerium. | ‘opportunus mihiest, eo quod cum summa sollicitudine uniuer-

2, sa adimplere deproperat.’ Tychicum mst Ephesum. deinde praecepit e1 etiam illa exequi quae oporteant eum facere

adseruientem: paenulam quam reliqui Troade apud Carpum ueniens adfer; et co30 «dices, uel maxime membranas.

{Latina lingua uolumina di- ueuPodvas dwuatxatepoy te eixit membranas. secundum il- Anta éxdAcoev, OS amo TIS ev “Po-

1 est (aft dilectum) addC 2 admeu.r 3 quae(forqua)CH 5 ‘ThesalonicaH 9g dicitH 10 Galleas(sic)C* || sq. Coisl. 204, f. 222 a [Cr. vii. 79, Fr. 156] Oed8wp0c. tas vOv, x.7.A. 15 Gallataer 17 Dalmaticam C*

18 hoc(forhos)H 1g uersus est H uersus (omest)r || quod (for qua) r 21 mecums.r 23 inquitm.H 26 Effesi (sic) Cr 27 praecipiei (sic) C* precepi ei H praecipit r 28 seruientem (for ads.) r 29 ‘Troadaer | affert H 31 sq. Coisl. 28, f. 223 b Ocodwoertov. BeuBodavas [ueuBo., Coisl. 30, Reg. 222, 223], «.7.A.

SECOND LETTER TO TIMOTHY 731 dearly beloved to him: 4:9 Make haste to come to me quickly.

And to explain the reason he had ordered ‘Timothy to come to him quickly: 4:10a Demas (he says) has deserted me, loving the present age, and has gone away to Thessalonica,

That is, “he has turned to what is worse, entangling himself completely in the affairs of the present life.” He means by this delight in the present age. [227] 4:10b Crescens to Galatia, By Galatia he meant

{the regions we now call Gallic, the regions now called Gallic, for this is how all the ancients for this is how all the ancients

used to name those places,* used to call them. as anyone can discover both from many others and from the Jewish history that Josephus is seen to have written down.?° Indeed, the story of the ancients conveys the fact that those who are now called Galatians are so named because they came from those regions to their present location. 4:10c Titus to Dalmatia.

He has not mentioned that they like Demas deserted him or turned to what is worse, but has mentioned them only because they were not with him. 4:11a Only Luke is with me. Get Mark and bring him with you; [228] And what is the reason Mark should come? 4:11b he ts useful (he says) to me in ministry.

“He is serviceable to me, because he is eager to accomplish everything with the greatest care.” 4:12 I have sent Tychicus to Ephesus.

Then he instructed Timothy also to carry out the requests he ought to perform in serving Paul: 4:13 The cloak that I left at Troas with Carpus, bring when you come, and the books, and especially the parchments.

THe has spoken of the rolls He called the rolls in a Roin Latin as parchments. He used man way parchments, since he this word indifferently accor- was using the term indifferently ding to the way they speak in from the custom in Rome, from Rome, from which city he has where, of course, he also wrote 3°Swete (2:227) cites Josephus, A.7. 1.6; 12.10; BF. 2.16.

732 AD TIMOTHEUM II lam consuetudinem qua Romae py ovvybetag adiapdpws tH Aéloquebantur indiscrete abusus {et xataypnodpwevos’ ao’ ho Sh nal est hoc sermone, ex qua urbe éypagev thy ExrotoAny. év ciAntotc etiam epistolam hanc scripsis- yap efyov 76 madardyv ta THS Oetac

5 se uisus est. in uoluminibus ypagic, domep odv &ypu tHe dedantiquis temporibus habebant 0 ot “Iovdator t& mActota Zyovoty. consuetudinem diuinas scribe- fiPdia dé elev xata xowvod, a> av re scripturas, sicuti et usque ad xal év Etépm oynuate trydv ~yav praesens Iudaei multa in uolu- B1BAta yerdour 38 &ELov tay évtad-

ro minibus scripta habere uiden- Oa celoyxdtwv waiddvyny tov andotur. libros autem dixit secun- ‘Todov od TO Evdvua xaAetv, KAAK dum communem usum, eo quod ‘ etdog BrBAtov. ot 0d mo0cécyov in alia specie erant libri. risui ty émaywyy wepittov yao Hy etrety uero dignum est de illis qui hoc zai ta fiBdAtia, eimeo Sh x&xetvo B115 inlocopaenulamapostolum non BaAtov eidog hy duvauevov Tots Aotindumentum significasse existi- Totg cvconuatvecOas.

mauerunt, sed speciem quandam libri. qui non intenderunt illa quae subsequuntur; super20 fluum enim erat dicere et libros,

si tamen et illud libri species erat, quod poterat etiam cum ceteris significari.* Alexander aerarius multa mala egit mihi, reddat tlli Dominus se2, cundum opera eius. quem et tu custod1,; ualde enim restitit nostris sermonibus.

hoc posuit ad custodiam et cautelam ‘Timothei, non ad accusa-

tionem Alexandri; nihil enim pertinebat ei de hac. propter quod posuit etiam illam poenam quae eum manebat a Deo pro quibus 30 talia faciebat. non maledicebat ei, sicut quidam existimauerunt, sed ut hortaretur Timotheum multa ab eo sustinentem mala patienter sustinere. hac ergo de causa necessarie memoratus est uirum, praecipiens ‘Timotheum ut pro uirium suarum possibilitate declinare eius insidiis deproperet. non conuenit uero mirari si ab g déo0m. Coisl. 28, Reg. 223. 10 scriptum C* scripturaH || gataavny Coisl.30 13 erat (forerant)H 14 xat t& BBA. ciety Coisl.30 21 spe-

cieH 24 egitomH || mihiostenditr || reddetC(corr.)r 25 deuita (for cust.)y || uerbisnostrisr 27 adeumr 28 dehocHr 29 commanebat Heimanebatr 33 Timotheor 34 insidias C (corr) r

SECOND LETTER TO TIMOTHY 733 plainly written this letter. In the letter. Of old they kept the ancient times they used to have writings of divine scripture in the custom of writing the divine rolls, just as to the present day scriptures in rolls, just as to the the Jews for the most part do. present day the Jews are seen to have many writings in rolls. [229] And he said books accor- And he said books according ding to common usage, because to common usage, since books there were books in another happen to be ina different form. form. But it is worth laughing But it is worth laughing at those at those people who have sup- people who have said that here posed that in this place by cloak the apostle was calling a cloak the apostle did not mean ‘clo- not clothing but some kind of thing but some kind of book.3* book. ‘They have not paid at-

They have not paid attention tention to what follows, for it to what follows, for it would would have been useless to say have been useless to say and the and the books, if indeed that books, if indeed that were a kind were a kind of book that could of book that could have been be meant together with the rest. meant along with the others.* 4:14-15 Alexander the coppersmith has done many evils to me; may the Lord pay him back according to his works, whom also you guard against, for he has strongly opposed our words.

He put this down to guard and caution Timothy, not to make an accusation against Alexander, for this was not his concern. [230] For this reason he also put down the punishment that was in store for him from God in return for such things as he was doing. He was not reviling him, as some have thought, but this was to encourage ‘limothy, who was enduring many evils from him, to endure them patiently. ‘Therefore, it was for this reason that he necessarily mentioned the man, instructing Timothy to be quick to turn away from his plots with all the strength he

3* Paenulam, parrédvynyv. See Swete’s note (2:229): “The Greek lexicographers

however admitted it as a possible meaning of the word ... placing side by side with it the alternative: % yAwoodxopov [“book case”’]. ... It seems possible that the idea condemned by Th. originated in a misunderstanding or misreading of the Peshito.”

734 AD TIMOTHEUM II aerario tanta tunc fiebant indisciplinate, quia et uulgares homines insurgebant aduersus eos qui pietatem praedicabant; uulgus autem uel maxime omnes commouere uidebatur seditiones. in primam meam defensionem nemo mihi adstetit, sed omnes me re-

s liquerunt; non illis imputetur. in prima defensione dicit quando inprimis Romae est uinctus ex ludaea, quando et adpellatione fuerat abusus. bene autem precatus est 77 illis non imputetur peccatum hoc, eo quod perspexit alios ob infirmitatem, alios ob imminentem sibi nccessitatem locum de10 disse. Dominus autem adstetit mihi et confortauit me, ut per me praedicatio impleretur, et audiant omnes gentes. et liberatus sum ex ore leonis.

hoc ‘leonem’ in loco Neronem regem per aenigmata edicit. uult enim dicere quoniam ‘adsecutus sum Dei iudicium, a quo et con1s fortatus, de illis quae erga me fuerunt satisfaciens, dimitti 1ussus sum, ita ut saeculum peragerem et multis pietatis insinuem dogmata, quod etiam et fecisse uideor.’ et liberabit me Dominus ab omni opere malo, et saluum me factet in vegnum suum caeleste. cui gloria in saecula saeculorum. amen.

20 non ultra dixit: ‘liberabit me ab eo;’ praedixerat autem in superioribus quoniam non post multo tempore erat interficiendus. quod et passus est, capitali a Nerone addictus sententiae eo tempore quo secunda uice Romae accesserat. sed dixit: ab omm malo opere liberabit; hoc est, ‘ab omni pressura praesentis uitae libera2, bit me, in suum me saluans regnum, quod et expecto.’ post hoc praecepit ei: saluta (anquit) Priscillam et Aquilam et Onesifort domum. indicat etiam ei et de aliis, ait enim: Evastus mansit Corinth.

30 designans quoniam Erastus Corinthi manserit. Trophimum autem reliqui apud Miletum infirmum. 2-3 autemomH 4 in primamea defensione C (corr.)r 4-5 dereliquerunt Hr 6 ductus Romam (for Romae)r 7 appellationem fecerat (for adp. fuerat

ab.)r 8 ut(forin)r || putetur(forimp.) H* g lococessisser 13 leonem hocr || aenigmauocatr 14 iudicioH 16 cursum meum (for saeculum) r | peragereC || insinuarem C (corr.) 18 liberauitC* Hr 20 liberauit Hr 22 capituliC* 23 Romamr 24 liberauitCr || me (aft. lib.) add

r || estomC*H 24-25 liberauitr 26 praecipitC 29 remansitr ||

Corinthe (sic) C* Corinthi H (bis) 30 remanserit r

SECOND LETTER TO TIMOTHY 735 could muster. And we should not be astonished if such great evils were done disorderly by a coppersmith at that time, because the common people used to rise up against those who were preaching true religion, and it was the common crowd especially that plainly used to stir up all disturbances. 4:16 At my first defense no one stood forward>* to my support, but all deserted me; may it not be counted against them.

By at my first defense he means when he first came to Rome as

a prisoner from Judea and when he had used his appeal. And he rightly implored, may this sin not be counted against them, because he saw that they had given way, some because of weakness and others because of the constraint that hung over them. 4:17 But the Lord stood by me and strengthened me, so that through me the preaching might be fulfilled and all the Gentiles might hear it. And I was freed from the lion’s mouth.

In this place by lion he enigmatically spoke of Nero the king. [231] For he wants to say: “I gained the judgment of God, by whom I was strengthened. Making my defense about the charges against me, I was ordered dismissed so that I could travel about the world and deliver the doctrines of true religion to many— something I also have plainly done.” 4:18 And the Lord will free me from every evil work and will save me for his heavenly kingdom, to whom be glory to the ages of ages. Amen.

He no longer said, “he will free me from him.” He had predicted above (4:6) that he would be killed not much later. And he suffered this, sentenced to capital punishment by Nero at the time when he had come to Rome a second time. So instead, he said he will free me from every evil work; that is, “he will free me from every harassment of the present life, saving me into his kingdom, which I also await.” After this he instructs Timothy: 4:19 Greet Priscilla and Aquila and the household of Onestphorus.

He also points out to him news about others, for he says: 4:20a Evastus has remained at Corinth, Pointing out that Erastus remained at Corinth. 3? Adstetit. ‘The verse is cited in the commentary on Phil 1:12-14 (1:206), where the verb is adfurt.

736 AD TIMOTHEUM II Trophimum uero quod ipse infirmantem reliquerit Miletum insinuauit. quibus adicit: festina ante hiemem uentre.

deinde significat scribens e1 quoniam et fratres salutant eum, s dicens: salutant te Eubulus et Prudens et Linus et Claudia, et fratres omnes.

fratres (inquit) omnes, eos dicit qui utique eo tempore Romae erant. et illos quidem quos affectu iunctos sibi esse cernebat noro mMinatim credidit memorandos; ceteros uero fratres in communi salutatione comprehendit. et primum quidem pro ipso Timotheo orans, dicens: dominus Lesus Christus cum spiritu tuo.

post hoc uero consueto fine claudit epistolam:

5 gratia (ait) nobiscum. amen. in fine consueta salutatione etiam seipsum illis censuit connumerandum.

1 relinqueritr 2 cecidit (foradicit)H 4 salutentH 6 et Linus omH | CludiaC* 9g uinctos (foriunctos) H || cenabat (sic) C* 12 = dicit C (corr.)r 15 aitomr || uobiscumr

SECOND LETTER TO TIMOTHY 737 [232] 4:20b and Trophimus I left ill at Miletus. And he conveyed the news that he left T’rophimus ill at Miletus. ‘To which he adds: 4:21a Make haste to come before winter.

Then, writing to him, he indicates that the brothers, as well, greet him, saying: 4:21b Eubulus and Prudens and Linus and Claudia and all the brothers greet you.

All the brothers (he says). He certainly means those who were at Rome at that time. And he believed that those whom he singled out as joined to him in affection should be mentioned by name, but he includes the rest of the brothers in a general greeting. And praying first of all for ‘Timothy himself, saying: 4:22a The Lord Jesus Christ33 be with your spirit. After this he closes the letter with his customary ending: 4:22b Grace (he says) be with us.3+ Amen.

He decided that he himself should be included with them in his customary final greeting.

33'The addition of “Jesus Christ” appears in the text used by Chrysostom and Theodoret, as well as Theodore, and also in the Latin versions. 34 Another Antiochene reading: “us” instead of “you.”

THEODORUS MOPSUESTENUS IN EPISTOLAM B. PAULI AD TIYTUM

ARGUMENTUM

BEATUS apostolus Cretae accedens pietatis rationem illis qui 1l-

lic habitabant tradidit. quia uero ad alias prouincias transire eum ipsa pietatis ratio compellebat ut uniuersos per diuersa loca habitantes pietatis instrueret rationem, beatum Titum Cretae reliquit, 5s sicuti et Timotheum Ephesi, praeponens eum illis ecclesiis quae illic erant. scribit ergo ad eum, ut compendiose dicam, de ordinatione facienda, instruens eum quemadmodum conueniat ipsas facere ordinationes; simul et de ceteris omnibus consilium ei tribuit, et docens qualiter de singulis agere oporteat eum. memoraro tur uero et eorum qui ex circumcisione erant, sicuti et in epistola memoratus est quam ad ‘T'imotheum inprimis scripserat; uehementer instruens eum ut ne quid pietati contrarium aut 1pse doceret aut alios pateretur docentes. denique et multam similitudinem haec epistola ad illam uidetur habere epistolam; nam et una cau1s saerat pro qua et ad istum et ad illum scribebat. differri uero sib1 epistolae uidentur hac sola ratione qua Timotheo latius et cautius de omnibus scripsit; in hac vero epistola quam ad ‘Titum direxerat compendiose de omnibus uisus est explicasse. epistolae equidem argumentum in his consistit. ego uero prae20 dicationem de singulis arripiens compendiose eam explicare adnitebor; moris siquidem nostri est ut non absolute prolongemus narrationem, quando sufficienter sensus ueritatis in paucis poterit

1 CretamCr 2 adaliis prouinciisH 8 e1omr 12-13 docereH 15 differreCr 17 dixeratC* H 19-20 precationeH 20-21 adnitarr 22 sensis C* H

THEODORE OF MOPSUESTIA ON BLESSED PAUL'S LETTER TO TITUS THE SETTING

[233] When the blessed apostle went to Crete, he handed over the pattern of true religion to those who were dwelling there. But because the pattern of true religion itself compelled him to go on to other provinces in order to instruct people dwelling in many different places about the pattern of true religion, he left blessed ‘Titus in Crete, just as he left ‘Timothy at Ephesus, putting him in charge of the churches there. Therefore, Paul writes to Titus, if I may speak succinctly, about ordination, instructing him how

he ought to perform the ordinations themselves. At the same time he also furnished him with advice about everything else, teaching him also how he ought to act in the case of individuals. And he mentions those from the circumcision, just as he also

mentioned them in the first letter he had written to Timothy, vigorously instructing him that he should not [234] teach anything contradictory of true religion himself or allow others so to teach. Finally, this letter appears to have a good deal of similarity with

that one; indeed, it was for the same reason that he wrote to both Titus and Timothy. And the letters seem to differ from one another only because he wrote to Timothy at greater length and more carefully about everything. But in this letter directed to ‘Titus, Paul seems to have given his account of everything succinctly.

The setting of the letter, then, consists in these points. And for my part, I shall strive to explain it succinctly by seizing upon particular statements, since it 1s our custom not to prolong discussion for no reason when the true meaning can be sufficiently

740 AD TITUM explicari. Paulus seruus Det, apostolus autem Christi Iesu secundum fidem electorum Det et cognitionem ueritatis quae secundum pietatem est, in spe uitae aeternae quam promisit 1s qui non mentitur Deus ante tempo5 vaaeterna, mantfestautt uero temporibus suis uerbum suum in praedicatione, quod creditum est mihi secundum imperium saluatoris nostri Det. Tito carisstmo filio secundum communem fidem, gratia et pax a Deo patre et Christo Iesu saluatore nostro.

longam fecit praescriptionem epistolae propter multitudinem ro illam quam necessarie interiecisse uidetur. hoc etiam et alio in loco frequenter fecisse uidetur, sicuti et 1n illa fecit epistola quam ad Romanos dudum scripserat. }praescriptionis igitur ratio in t& wsv THs mooyeapijc év tovbtous’ his contineri uidetur: Paulus se- natiocg dothoc Beob’, dandotohoc

1s ruus Det, apostolus autem Chnstt de Inco’ Xotototd, Titw yrynoiw Tesu, Tito carissimo filio, et ce- téxv@, nat ta EEHS mapeOyxev dé tera quae subsequuntur; inter- t& a0 tod xatd miotl exhext@y posuit uero ab illo loco quo di- eod &you tod Tit@m yrnoiw téxrm. xerat: sccundum fidem electorum

20 Dei usque ad illum locum quo dixit: Tito carissimo filio.*

simile est autem illi principio epistolae quam secundo ad Timotheum uisus est scripsisse, ubi dixit: Paulus apostolus Christi Iesu per uoluntatem Det, secundum promissionem uitae quae est in Christo

2s lesu. hoc enim et in hoc loco dicit, quoniam ‘apostolus constitutus sum ita ut per me credant omnes qui olim a Deo ob propositi sui bonitatem sunt ad hoc electi, qui et cognouerunt pietatis ueritatem ita ut perpetuam illam uitam quam expectamus adsequi possint; quam dudum Deus se praestare promiserat, in opere 30 Uuero nunc produxit per aduentum Christi, quando optime se rem habere existimauit; quem etiam et pro omnibus suscitauit. quod 3 cognationem C* HH || estiuxtap. spe, &c.r 4-5 saecula (for temp.) 7

5 autem (for uero)r 6 quaecreditaestr 7 iuxta (for secundum) r_ Io noscitur (for uidetur) r 13 praescriptiones H || sq. Coisl. 204, f. 225 a [Cr. vu. 87, Fr. 157] Ocodmeov. ta pév, x.7.A. 14 continereC H 16° sq. et cetera ... filio om (per homoeotel.) H 22 quae (for quam) C* H 26 aom H 27 bonitate C (corr.) 29 re praestare prom. C* H se repraesentari prom. ry repraesentare praesumpserant/ || inoperaC inopus/_ || in opere... corrigas [p. 236, /. 12] omr 31 quam (for quem) H

LETTER TO TITUS 7AI explained in a few words.

1:1-4 Paul, a servant of God and an apostle of Christ Fesus according to the fatth of the elect of God and the knowledge of the truth that 1s according to true religion, in the hope of eternal I:fe, which he who does not lie, God, has promised before eternal times and has mantfested in his own times his word in the preaching, which has been entrusted to me according to the command of God our Savior: to Titus, dearly beloved son according to [235] the common faith, grace and peace from God the Father and Chnist Fesus our Savior.

He has composed a lengthy salutation for the letter because of the many words that he seems to have inserted necessarily. He is seen to have done this often, as well, in other places, for example, in the letter he had previously written to the Romans.

| Thus, the structure of the sa- The content of the salutation is lutation seems to be confined to in these words: Paul, a servant these words: Paul, a servant of of God and an apostle of Fesus God and an apostle of Christ Fe- Christ: to Titus, loyal child and

sus: to Titus, dearly beloved son the rest. And he has inserted and the rest that follows. But the words from according to the he has inserted what begins at faith of the elect of God up to to the place where he had said ac- Titus, loyal child. cording to the faith of the elect of God and goes up to the place where he said to Titus, dearly beloved son.*

And this resembles the beginning of the second letter to Timothy, where he said Paul, an apostle of Christ Fesus by the will of God according to the promise of life that 1s in Chnist Fesus. He says this

also in this place: “I have been appointed an apostle so that by me all may believe who of old were elected for this by God because of the kindness of his purpose, and who have known the truth of true religion so that they may be able to attain that perpetual life we await. Long ago God had promised that he would bestow this life, but now he has brought it forth in true deed by the coming of Christ, [236] at the time he thought best for the fact to come about, and he has raised Christ also on behalf

742 AD TITUM et cunctis cupiens manifestare, doctrinam mihi de hisce commisit, ut cum sollicitudine et celeritate percurram diuersas prouincias et

impleam mihi promissam doctrinam.’ hic enim est sensus interiectionum. nam beatus Paulus ad exhortationem Titi causam sui 5s apostolatus necessarie uoluit insinuare; nam quod dixit: Tito carissimo filto secundum communem fidem, hoc est, ‘qui secundum fi-

dem meus es filius, secundum quod communis mihi factus es, per meam doctrinam ad fidem accedens.’ sicque consummans epistolam, incipit causam suarum explanare litterarum: 10 huwus rei gratia reliqui te Cretae, ut ea quae desunt corrigas. bene dixit quae desunt; jnam pietatis ratioomnibuserat 6 yao tio evaeBetas Adyoo maoatradita ab apostolo, restabat ue- dédo0to T&ow map” adTOD: EAetreTO

ro ut dispensatio erga credentes 8& olxovouyjou, ta xata tTOvS TeE-

15 impleretur, ita ut et ad consen- miotevxdtag xat elg Kooviav adsum instituerentur per ordina- Tove xatactHoa: Tale ExxAnoractitiones ecclesiasticas.* NALS SLATUTEWOESLY. et quae sit correctio necessaria insinuat: ut constituas per ciuitates presbyteros, sicut ego praecept [tibi).

20 sicut autem errantibus pietatis cognitio est necessaria, sic et illis qui crediderunt necessaria esse uideretur commonitio pietatis; quod non aliter fieri potest nisi omnes in unum conueniant, sintque ad hoc certi electi qui possint sua doctrina commonitionis 1mplere officium. hoc uero implere poterant ex presbyteri ordinatio2s ne qui conuenientibus illis disputare et docere eos poterant de his quae discere eos conueniebant; unde et in praesenti horum solummodo est memoratus, eo quod ob hanc ipsam causam plurimum utilitatis in communi possint conferre. et quidem euidens est quo-

niam et ceteri erant necessarii, qui simul in ordinem clericorum

12 sq. Coisl. 204, 1. c. Deod3Hp0v. 6 yao tie, w.7.A. 12-13 tapedédoro Fr.;

txt., cod. Cr. 13. credita (for tradita)/ 13-14 ueroomr_ 1g sicut ego

praec.t.omr || praecipioH || tibiomCH 21 uideturC (corr) r 23 commonionis C communionis r_ 23-24 impleri (for implere [1°]) C* H 24

poteratC Hr 24-25 ordinationiH 25 poteratr 27 hac (for hanc) C* H 29 ordine C (corr.) r

LETTER TO TITUS 743 of all. Wishing to reveal this to everyone, he has entrusted me with the teaching of these things, so that with care and haste I may hurry through different provinces and may accomplish the teaching entrusted to me.” ‘This, then, is the meaning of the insertion. For blessed Paul necessarily wanted to introduce the reason for his apostleship in order to exhort Titus. Now when he said to Titus, dearly beloved son according to common faith, this means: “you are my son according to faith because of the fact that

you have been brought into communion with me by coming to faith through my teaching.” Finishing the salutation of the letter in this way, he begins to explain the reason for his letter: 1:5a For the sake of this thing I left you in Crete, so that you might set right those things that are lacking,

He rightly said that are lacking,

Tfor the pattern’ of true reli- For the pattern of true religion had been handed over toall gion had been handed over to by the apostle, but it remained all by him, but there remained for the administration with re- the administration of what conspect to the believers to be ful- cerned those who had believed filled, so that people might be and the establishment of them appointed in the interest of con- in concord by ecclesiastical record through ecclesiastical ordi- gulations. nations.* And he introduces what it is necessary to set right: 1:5b that you may appoint throughout the cities presbyters, as I have instructed you. [237] And just as the knowledge of true religion is necessary

for those who are in error, so, too, the reminder of true religion appears to be necessary for those who have believed. This can be done in no other way unless all come together as one, and unless for this purpose definite people have been selected who can fulfill the duty of reminding by their teaching. And ordained presbyters were able to fulfill this, since they could hold discussions with them when they assembled and teach them about what they ought to learn. ‘That 1s why in the present letter Paul mentioned only the

presbyters, because they could bring considerable benefit to the community for this very reason. It is, of course, clear that other people were also necessary, who would at the same time fulfill *“Pattern” translates Latin ratio and Greek Aéyos.

AA AD TITUM suum officium implerent, per quos explicari poterant illa quae ad communem pertinent utilitatem. deinde iterat illud quod dixerat: sicut ego praecipio tibi, docens quales debeant presbyteri ordinar1: Si quis autem sine crimine.

5 qui non ex crimine peccatorum, sed ex uitae suae cognoscitur integritate; ita ut ipsa uera ratione sine crimine esse cognoscatur, omnes calumniatorum insidias superans. UNLUS UXOVIS UIY.

dictum est enim nobis hoc idem latius in illa epistola quam ro ad l‘imotheum inprimis dudum scripseramus quare dixerit unius uxoris ulrum, et superfluum existimo ad praesens illa ipsa iterare. nec autem euidenter de illis quae haesitantur compendiose quis poterit explicare; et omnia illa quae ibi sunt scripta hoc in loco ponere non esse censeo necessarium, cum possit illam ipsam partem 1s epistolae quam ad Timotheum scripsimus decurrens uirtutem 1psius negoti ad plenum cognoscere. filios habens fideles, non in accusatione luxuriae aut insubtectos.

non reprobat patrum uirtutem ex filiorum prauitate, nam nec Samuelem indignum sacerdotii faciebat filiorum prauitas; sed ex 20 filiorum instituto patris studium probabile ostendere cupiens ista edicit. ideo dixit aut insubiectos,; hoc est, “si non filios suos ad idolorum culturam aut lasciuiam aut in deterius proruentes despexit, nec ullam uitae eorum uoluit facere correctionem; sed nec curam

expendit ut subiceret eos sibi, aut prout conuenit uitam institue2s ret.’ hocetiamad Timotheum scribens posuit, et hoc in loco similiter cupiens mores eius examinare qui aliorum proponendus est utilitati, si erga suos diligens fuit, erudiens eos de his quae discere eos conueniebant; eo quod si talis habeatur, manifestus est quod

4 est (aft crimine) add C (corr.) r 8-746.9 sq. unius... mysterium om r 14 censioC* H 15. uirtutein (for uirtutem) H 17 habentesC H_ 18 prauiutemH 19 ex filiaruminstitutumC*H 20 istedicitH 22 cultorum H* 24 subiacerit C* subiaceret H 24-25 instituereC H 27 ergoCH 28 conneniebat C (corr) || tales H

LETTER TO TITUS 7A5 their duty in the clerical order and by whom what pertained to the common benefit could be accomplished. Then he uses again? what he had said, as I have instructed you, to teach what sort of people should be ordained presbyters: 1:6a if someone also is without blame,

Someone who is known, not because he is blamed for sins, but because of the integrity of his life, so that for true reason he may

be known to be without blame, rising above all the plots of the slanderers. 1:6b the husband of one wife,

We have spoken of this same point at greater length in what we have previously written in commenting on Paul’s first letter to Timothy, as to why he said (1 Tim 3:2) the husband of one wife. And

I think it would be useless at present to repeat those comments. And clearly no one could explain concisely the points that are in question. In my judgment it 1s unnecessary to put down here all the points made there, since [238] anyone by tracking down our commentary on that very part of the letter to ‘Timothy can fully understand the force of the matter itself. 1:6c having believing children, not in an accusation of licentiousness or out of control.

He does not condemn the virtue of the father because of the perversity of the children, for the perversity of his children did not make Samuel unworthy of the priesthood. Rather, he declares this because he wants to show that a father’s zeal 1s demonstrable from the condition of his children. For this reason he said out of control, that is, “if he has been indifferent to his children when they rush forward to the worship of idols or lasciviousness or into what is worse and has not been willing to set their life right in any way, but has expended no care in putting them under his control or ordering their life as is fitting.” He also made this point in writing to Timothy (1 Tim 3:4), and in this place likewise he does so because he wants to test the character of the person who 1s to be putin charge of others for their benefit, to see whether he has been diligent in his attention to his own children, training them in what they ought to learn. This is because if he is held to be like this, it *'Theodore must mean that “as I have instructed you” belongs both with what precedes and with what follows. 31 Sam 8:3. See Theodore’s comment on 1 Tim 3:5 (Swete 2:111).

746 AD TITUM diligentiam adhibebit etiam eorum qui ecclesiastico sunt iuncti corpore qui erga suos diligens fuit; si uero suos despexit, nec istis poterit diligentiam adhibere. et ostendens quoniam necessaria est de hisce scrupulosa inquisitio, dicit: 5 oportet autem episcopum inreprehensibilem esse, sicut Det dispensatorem.

‘cui enim sollicitudo iniungitur ut illa quae Dei sunt dispenset, sine crimine esse eum conuenit ita ut aptus sit erga diuinum mysterium.’ duo hoc in loco ostendit quae a nobis 1am dicta sunt 10 in prima epistola ‘Timothei, quoniam illos qui nunc nominantur presbyteri non presbyteros solum sed et episcopos tunc dicebant. nam dum dicit: ut constituas per ciuitatem presbyteros, et de presbyteris disputans adiecit: oportet enim episcopum inreprehensibilem esse sicut Det dispensatorem. et quod dixerat per ciuitatem presby-

1s teros debere constitui, qui ecclesiarum possent implere dispensationem. prouincias etenim integras in idipsum committebant illis quibus ordinandi potestatem praebebant, qui ciuitates peragrantes, sicut nunc episcopi regiones suas, eos qui 1n ministerio ecclesiae minus esse uidebantur ordinabant, et docebant quae eos 20 facere conueniebat; ordinantes, simulque et instituentes singulos sicut expedire existimabant. tunc uero isti ipsi qui ordination! praeerant ‘apostoli’ dicebantur, contemplatione quidem reuerentiae; quo quidem nomine se uocari graue existimantes, praeelegerunt ut secundum consuetudinem quae ad praesens habetur ‘epi25 scoporum’ sibi uocabula uindicarent, eo quod ‘apostolorum’ nomine se uocari sui meriti maius esse censebant. si autem non hoc ita se haberet, non utique dixerit: ut constituas per ciuitatem presby-

7-8 dispensitC* 11 dicebat C (corr.) 12-13 presbiteros (for presbyteris)

C* H 13 adicitCr 15 possintC r 17 praebeantr 18 nuncomr || ministeri'um Cr 20 et omC(corr.) 21 expedireom CH: txtr 22

contemplationem Hr 23 quoomC*Hr_ || quidamH:omyr_ || uocare

CH 26 maioremC Hr

LETTER TO TITUS 7A7 is obvious that the man who has been diligent in his attention to his own children will be diligent also in his attention to those who are joined to the body of the church. But if he has been indifferent to his children, he would not be able to be diligent in his attention to those people. And to show that scrupulous inquiry about these matters is necessary, he says: 1:7a And a bishop ought to be above reproach, as the administrator of God,

“For the person to whom the task is enjoined of administering those things that belong to God [239] must be ‘without blame,’ so that he may be fit for the divine mystery.”* In this place he demonstrates two things> that we have discussed in commenting

on 1 Timothy. First, at that time they used to call those now named presbyters not only “presbyters” but also “bishops.” For while Paul says (Titus 1:5) that you may appoint presbyters 1n each city’ when he was discussing the presbyters, he added (Titus 1:7): for a bishop ought to be above reproach, as the adminstrator of God.

What he meant was that presbyters should be appointed in each city so that they could fulfill the administration of the churches. As well, for the same purpose they used to entrust entire provinces to those on whom they used to bestow the authority to ordain. These people, traveling through the cities just as bishops now travel through their regions, used to ordain those who were seen to be of lesser rank in the ministry of the church, and they used to teach them what they ought to do, ordaining and at the same time appointing individuals as they thought expedient. And at that time those who were in charge of ordination were called “apostles”

for the sake of respect. Then, because they thought it was too important to be called by this name, they preferred to claim for themselves the title of “bishops,” according to the custom that prevails at the present time. ‘This was because they decided that to be called by the name of “apostles” was more than they deserved.

And if this had not been the case, Paul would certainly not have said that you may appoint presbyters in each city. Rather, he would 4See 1 Cor 4:1. The allusion, however, may be to the Eucharist. 5See Swete’s note (2:239): “viz.: (1) that the second order of the xAjeos in the Apostolic age bore the titles moeoBUtepot, Etoxozon, indifferently; and (2) that the members of the highest order were then entrusted with the oversight of entire provinces, the cities being left in the charge of presbyters.” © Per civitatem instead of, as in the text of verse 5, per civitates.

748 AD TITUM teros, sed dixerit: ut constituas per ciuitatem episcopum, qui ordinatus cuncta quae illo minus habebantur poterit adimplere. deinde ipsum episcopum designans qualis esse debeat dicit; non audacem.

5 hoc est, ‘non ferocem aut elatum.’ non tracundum.

hoc est, ‘reminiscentem iram et per longi temporis spatia tenentem.’ nam quialios regere constituitur, si hanc habuerit minorationem, magno praeditus malo, etiam illos poterit nocere quibus 10 praeesse uidetur. non uinolentum.

euldens est ebrium dicit et qui nimietate potus delectatur. non percussorem.

id est, ‘non cito increpantem aut contumeliis afficientem ob r5 nullam utilitatem.’

non turpilucrum. 7

‘non eum qui pecuniae lucris inhaeret.’ deinde dicens qualis non debeat esse, dicit et qualis debeat esse: sed hospitalem.

20 ‘eos peregrinos qui fide sibi sunt iuncti libenter recipientem.’ benignum.

ut erga bonitatem sit studiosus. pudicum.

ut ab omni lasciuia sese superiorem contineat.

25 1ustum.

est, ut 1ustitiam studeat. sanctum.

ut ab omni malo se superiorem reseruet. continentem.

30 quo non uoluptatibus delectetur. amplectentem id quod secundum doctrinam est fidele uerbum.

2 poteratC*Hr 2-18 sq. deinde... debeat esseomr 7 temporaH 8 constituetur C* constituert (sic) H || habuerintH g inillis(forillos)C 10 esse (for praeesse) C* 12 ebriam C*ebria H_ || nimietatem C nimiaeta-

tem H || delectatC* 15 nullautilitateH 17 inhiauerit (for inhaeret) C (corr.) || qualesH* 19 hospitalem inquit hoc est eos, &c.r 20 effidem (for qui fide) C* H: txt r 24 ab omnia lasciua [=ab omnibus lasciuis?] C* H

26 idestC (corr): omr 28 seruetC 30 quoniamH || nonomC*Hr || uoluntatibusHr 31 amplectensC || estomr || fideliT

LETTER TO TITUS 7AQ have said “that you may appoint a bishop in each city,” who, once

he was ordained, would be able to fulfill all the tasks that were considered under his authority.’ Then, to point out what sort of person the bishop ought to be, he says: 1:7b not arrogant, [240] That is, “not fierce or lifted up.” 1:7c not prone to anger,

That is, “not remembering anger and holding on to it for a long period of time.” For the person appointed to rule others, if he had this failing, because he was endowed with great evil, would be able to harm also those over whom he would plainly be in charge. 1:7d not given to wine,

He obviously means a drunkard and someone who takes too much delight in drinking. 1:7e not a striker,

That is, “not quickly reproaching or given to insults for no benefit.” 1:7f not greedy for sordid gain;

“Not the man who is attached to gaining money.” ‘Then, after speaking of what sort of person he should not be, he also speaks of what he should be like: 1:8a but hospitable,

1:8b beneficent, ,

“Freely welcoming the strangers joined to him in faith.” That he may be zealous for goodness. 1:8c chaste,

[241] That he may keep himself above all licentious behavior. 1:8d just,

‘That is, that he may be zealous for justice. 1:8e holy,

‘That he may preserve himself above all evil. 1:8f continent,

By not delighting in sensual pleasures.

7Literally, “less than he” (zllo minus). heodore’s point seems to be that, since there are many presbyters/bishops in each city, the “bishop” cannot be a bishop in the later sense of a single bishop for each city.

750 , AD TITUM hoc est, ‘diligentem erga doctrinam pietatis.’ et quia nihil proderit, si sit diligens erga doctrinam, si non etiam et possibilitatem ipsius doctrinae fuerit praeditus: ut potens sit [et exhortare| in doctrina sana et eos qui contradicunt

5 arguere. oportet autem adesse ei uirtutem ut non solum docere possit pietatem pios, sed ut et potens sit eos arguere qui resistunt, dogmatum fultus ueritate. et quoniam necessarium est ut et hoc illi adsit, adiecit: 10 sunt enim multi insubtecti uaniloqui et seductores, maxime hi qui ex circumcisione sunt; quos oportet arguere, qui totas domus subuertunt, docentes quae non oportent turpis lucni gratia.

‘multi (anquit) sunt qui obtemperare ueritatis doctrinae nolunt, omnem uero uerborum subsequentes uanitatem seducunt multos. 15 tales et autem sunt hi qui ex circumcisione sunt, qui uolunt legis

doctrinam Christianorum subintroducere dogmati. unde et necesse est ut uehementius arguantur, utpote contra aequitatem docentes, ita ut ab eorum seductione simplices liberentur. nec autem possibile est eos aliter a sua separari dementia, qui omne opus ex-

20 pendunt ut uerborum suorum uanitate uniuersas domus subuertant, et in deterius deducant; quod maxime illa faciunt ratione, ut cupiditatem pecuniae expleant, et tali ratione adquirere possint pecunias.’ haec dicens de illis qui ex circumcisione erant, qui subuertere et seducere multos adnitebantur, uertit sermonem suum 2s adillos quiex gentibus crediderunt; uehementer eos arguens quod multi Cretensium seductoribus intendebant: dixit quidam ex eis, quidam proprius eorum propheta: ‘Cretes semper mendaces, malae bestiae, uentres pigni.’ testtmonium hoc uerum est.

30 quoniam autem hoc de illis dicit apostolus qui ex gentibus creI quae (for quia) C* H quod C (corr.) 1-2 prodesit C* H prodest C (corr.)

prositr 2. possibilitater 4 et exhortare om CH: consolarir 6 eiomC* || cupios sit pietatem pios est (for possit &c.) C* H copiosus sit piet. pios C (corr.) copiose possit piet. piosr 7-8 dogmagtum (sic)C 8-12 et quoniam

... gratiaomr 11 agereC*H {|| domosH 12 oportetC (corr) 15 et

omr 16 doctrinaeH || etomr 17-18 docensC*H 19 clementia H 20 domosH 22 cupiditatem pecunieam (sic) C* cupiditate pecuniam H r

|| taleC* || possuntC*H 23-752.24 haec dicens... dicebaturomr 27 qui (for quidam) C* H_ || primus (for proprius) H_ || Cretenses C (corr.) 28 uentris C H

LETTER TO TITUS 751 1:9a embracing the faithful word that 1s according to the teaching,

That is, “diligent in the teaching of true religion.” And because he would make no progress by his diligence in teaching if he were not also endowed with the capacity for teaching: 1:9b so that he may be able both to exhort in sound teaching and to refute those who contradict.

And he ought to have the power not only to be able to teach the godly true religion but also to be able to refute those who oppose

it, supported by the truth of doctrines. And since it is necessary for this to belong to Titus, he added: 1:10—-11 For there are many people, disorderly, vain speakers, and those who lead astray, especially those who are from the circumcision,

whom it is necessary to condemn, who subvert whole households, teaching what they ought not for the sake of sordid gain.

“There are many (he says) who are unwilling to submit to the teaching of the truth, [242] and by pursuing every vanity of words they lead many astray. And such are those from the circumcision who want to introduce secretly the teaching of the law to the doctrine of Christians. For this reason it is necessary that they be rigorously condemned as people who teach against impartiality,® so that the simple may be freed from their attempts

to lead them astray. Nor is it possible in any other way to be kept apart from their madness, since they expend every effort to subvert whole households by the vanity of their words, and they lead them to what is worse. They do this especially for this reason—to satisfy their lust for money and to be able to gain money for such a reason.” After saying these things about those from the circumcision, who were striving to subvert many and lead them astray, he turns his discussion to the Gentile believers, vigorously condemning them because many of the Cretans were paying attention to those who were trying to lead them astray: I1:12—-13a One of them, one prophet of theirs, their own, has said: “Cretans are always liars, evil beasts, lazy stomachs.” This testimony is true.

‘That the apostle is saying this about Gentile believers 1s clear;

§ Aequitatem. Presumably Theodore means that the Jewish Christians reject the equality in Christ of both Jews and Gentiles.

752 AD TITUM diderant, euidens est; ‘proprium’ autem ‘eorum’ poetam ‘prophetam’ dicit qui ista dixit; qui utique non fuerat ex Iudaeis, sed ex gentibus. dictum est autem a poeta Cretensibus eo quod derogare illis uoluit, ea ratione quam promittebant se Iouis posse sepul5 chrum in suis monstrare, non homine existente Ioue (ut poeta opinabatur), sed deo.

filli uero qui contra Christia- of xat& tv youotiauxdy cuvtanum dogma contrascripserunt, favteg doyuatav évtad0a Epacav hoc in loco dixerunt etiam bea- xat tov paxdorov Iladaov amodero tum Paulum recepisse, eo quod yeobat thy tod rrotnTOdD pwvhy nat iusta ratione haec poeta pro loue émuaetupety abt@, Os av Sixatws aduersus Cretenses dixerit; non tadta bmée tod Atdg meet Kontay intendentes neque modum apo- etoynxott, 0d TMe0GEcyyxOTES OTE

stolici dicti, neque illud quod 71 tedmw tig Tod amoaTdAOV yerrs dixerit: testumonium hoc uerum oew if Philemon had handed over his slave to him for ministry. And Paul did not say with true reason that he wanted to keep the slave but to show that, had he done so, it would

not have been right for Philemon to take offense. Therefore, the advantage is so great that no hesitation would arise in taking Onesimus back and pardoning him. Nevertheless, wishing to give a suitable reason why he by no means kept him, he says: 14 And without your advice I have wanted to do nothing, so that your good deed may be not from necessity but from free will.

“It did not seem to me just to keep him who belonged to you against your will. For I think it is fair that whatever good deed should be performed by you should be fulfilled by your own judgment.” ‘Then, because the flight of the slave had saddened him, as might be expected, Paul is eager sufficiently to remedy his sorrow for this, saying: 15—16a For perhaps for this reason he has gone away for a time, so that you might have him back forever, no longer a slave but more than a slave,

It is clear that Onesimus turned to flight by the perversity of his

judgment, [281] but from what had happened in the immediate

| past by a welcome opportunity, Paul seems to have said that he went away for this reason, that he might become better than himself. For the outcome of the matter furnished a firm basis for his words. ‘That is why he added perhaps not precisely but to make

of all people.” , ‘In tali negotio. Perhaps Theodore means Paul’s suffering “for the salvation

800 AD PHILEMONEM non insuadibile faciens. intendendum uero est quoniam non dixit, ‘ut habeas,’ sed ‘ut recipias;’ non enim hoc dicit quoniam ‘recessit ut de cetero habeas eum pro seruo, maiorem erga eum affectum ostendens’—nam ridiculum erat hoc de fugitiuo dicere seruo—sed 5 ‘ut recipias eum super seruum;’ thoc est, ‘recipias eum non so- &vti tod: “tva abtov xouton, obxélum seruile obsequium tibi per- tt dovAtxny edvorav wovov Evderxv0-

soluentem, [sed etiam plus] wevov mepl oé, aAAd xal welCova 7 quam serui solent suis domi- xata dodAov, d1& tHy tod ted7TOU ro nis exhibere.’ quod iure dicebat uetaBorny.’ propter morum et propositi eius mutabilitatem.* quid autem uult esse quod dixit super seruum? fratrem carissimum.

15 hoc est, ‘fratrem ualde amantem te;’ ut dicat quoniam ‘etsi per fugam recessit, sed tanto melior sui est effectus ut non solum debitum tibi obsequium ut seruus cum omni fide persoluat, sed et sicut frater ualde amori tuo iunctus omnia pro te pati de cetero sit paratus.’ et quia incertum erat si haec ita se haberent, confirmans 20 dictum suum adicit: maxime mihi, quanto magis tibi et in carne et in Domino.

est quidem obscurum quod dictum est ob nimium compendium, eo quod apostolus saepe cupiens aliqua compendiose expli-

care obscuritate dicta sua inuoluit. ‘testor autem Onesimo quo25 niam etiam tibi fuerit utilis—post exhortationem et consilium quod a se acceperat. uult enim dicere quoniam ‘si erga me talis extitit, mores suos demutans ita ut sponte uellet mihi omne obsequium seruile praebere; quemadmodum non erga te multo magis erit talis, cui et propter fidem utpote studioso pietatis carita-

6 sq. Coisl. 204, f. 233 b [Cr. vii. 10g] &AAOs Qyotv: avtt tod: fva, x.7.A. 8

sed etiam plus om Cr: cf.g 15 teomr 16 suimeliorr || affectus C* 23 secupiensC 25 sibi(fortibi)C 26 acciperetC 29 studiose Hr

LETTER TO PHILEMON SOI what he said not without persuasion by its hesitation. And it must be pointed out that he did not say “so that you might have” but “that you might take back.”!© For he does not mean that “he went away so that you might have him afterwards for a slave, showing greater affection for him”—for it would have been ludicrous to say this about a fugitive slave—but “so that you might take him back as more than a slave.”

{That is, “that you may take Instead of “so that you might him back not only because he receive him, no longer displaypays you servile obedience but ing only a servile goodwill to also something more than sla- you, but also something more ves usually display to their ma- than what accords with a slave sters.” He rightly said this be- because of the change of his way cause of the change of his cha- of life.” racter and purpose.* So what does he mean by saying more than a slave? 16b a dearly beloved brother,

That is, “a brother who strongly loves you,” meaning that: “although he went away by fleeing, yet he became so much better

than himself that he may not only pay the obedience owed you with all faithfulness as a slave but has also been made ready from now on to suffer all things for you as a brother strongly joined to your love.”’” And because it was unclear whether this would be the case, to confirm what he has said, he adds: [282] 16c especially to me, and how much more to you both in the flesh and in the Lord.

What has been said is indeed obscure on account of too much succinctness, because the apostle in his wish to expound some things succinctly often wrapped his words in obscurity. “And I bear witness to Onesimus that he will be useful to you”—after the exhortation and the advice Philemon had received from him. For he means that, “if Onesimus has come to be like this toward me, changing his habits so that of his own free will he is willing to furnish me all servile obedience, how will he not much more be like this toward you, to whom as someone zealous of true religion '©'The Latin translation of verse 15 obscures Theodore’s comment. The point is that the verse reads améyne rather than éy7n°.

‘7See Swete’s comment (2:281): “A somewhat strange paraphrase of the passive verbal d&yamntés. Th. probably means, ‘one who deserves thy love because he will return it.”’

802 AD PHILEMONEM tem persoluere debet, et sicut domino seruitium cum omni exhibere fidelitate.’ haec enim dicit in carne quae ‘secundum dispositionem.’ ‘carnem’ uero frequenter apostolica dicta interpretantes significauimus, quia statum hunc temporalem qui in praesente uis ta habetur sic solet nuncupare. si ergo me habes socitum, recipe illum sicut me.

super omnibus dictis hoc uel maxime dicto persuadebat ei eo quod ei decebat, ut ob communem fidem uniuersa quae sibi adsunt communia esse omnibus fidelibus reputaret. quod prae ceteio ris etiam sibi utpote praedicatori et doctor1 dogmatum pietatis Dei ueri existimabat ‘si (inquit) communicas mihi secundum fidem et ad plenum existimas nobis omnia esse communia, recipe et hunc propter me.’ non hoc dicit ut in ordine eum recipiat apostoli; quomodo enim fieri poterat ut hoc suaderet? sed ut dicat, ‘eo quod ego 15 eum recepi recipe et tu, si tamen communia nobis omnia esse existimas.’ et iterum pro delictis et satisfaciens dicit: si autem quid nocutt te aut debitor est, hoc miht imputa.

hoc est, ‘a me exige illa.” et ostendens quoniam non absolute ista scribens: 20 ego Paulus scripst manu mea, ego reddam.

promisit se redditurum, sciens quoniam dominis reposita est apud Deum merces copiosa pro illa bonitate quam erga seruos suos exercent, et maxime siquando delinquentibus illis ueniam tribuere uoluerint. et ostendens quoniam non debet haesitare de tri25 buenda huiusmodi gratia: ut non dicam tibi quoniam teipsum mihi debes.

‘et haec quidem promitto, sciens quoniam et ipse percipies per Dei misericordiam copiosas mercedes pro ea bonitate quam erga istum nunc exerceas; te autem conuenit cogitare quoniam et totum

30 te mihi debes, licet ego non dicam.’ et iterum ad obsecrationem 2 est (aft quae) add r 3 erant (aft dispos.) add C (corr.) || freq. uero carnemy 4. signifiuimus(sic)H || praesentiy praesentia (om uita)/ 7 et quod edecebat (sic) C et quod edicebat H: txt conj. Pitra 8 hoc (for ob) C* H

adr 9g reputare C* H reputaretur r: txt C (corr.) 11 mihiomr 12 etom H 15-16 existimansH 16 = sq. etiterum... reddamomr_ || dilectis H 19 scribat C (corr.) 20 meamanuH 22 eum(for Deum) C* 25. est (aft gratia)addC H 26 mihiteipsumr 27 percipiensH 28 ergo non istum exerceas C* erga istum exerces C (corr.) erga non istum exerces H erga istum

nunc exercensr 30. sq. etiterum... in Domino omr

LETTER TO PHILEMON 803 he should pay love because of his faith and to whom as his master he should display his service with all faithfulness.” For this is what he meant by 27 the flesh, that is, “according to his station in life.” And in interpreting the apostle’s words we have often pointed out

that he uses the word “flesh” to refer to this temporal condition kept in the present life. 17 Therefore, 1f you have me as a companion, take him back as me.

Above everything he has said, it is especially by this statement that he tried to persuade Philemon, because it would be right for him to consider that everything that was his belonged in common

to all the faithful on account of the common faith. And Paul thought that this more than other things applied to himself as a preacher and a teacher of the doctrines of the true God’s true religion. “If (he says) you are my companion in faith and think that everything should be completely common to us, take him back because of me.” He does not say this so that he may receive Philemon into the rank [283] of an apostle, for how could it have happened that he would urge this? But he means, “because I have taken him back, take him back yourself, as well, if indeed you think that all things are common to us.” And again to make amends for Onesimus’s transgressions, he says: 18 And if he has harmed you in anything, or ts a debtor, charge tt fo me.

That is, “exact those things from me.” And to show that he is not writing those things lightly: 19a 1, Paul, have written with my own hand, I will repay,

He has promised that he will repay, knowing that there is laid

up with God a bountiful reward for masters in return for the kindness they exercise toward their slaves, and especially if at some

time they are willing to bestow pardon on those who transgress. And to show that there ought to be no hesitation in bestowing a favor of this kind: 19b so that I may not tell you that you owe yourself to me.

“And I surely promise these things, knowing that through God’s mercy you yourself will reap the bountiful rewards for that kindness you are now exercising toward Onesimus. And you ought to reflect that you owe me your entire self, granted I should not say

804 AD PHILEMONEM sese uertens adicit: etiam, frater, ego tui fruar in Domino; requiescere facito [utscera mea in Domino].

nam [quod] dixit: ego te fruar in Domino, pro adiuratione po5s suit. dicit autem quod det illi ueniam de praeteritis; “‘suscipiens eum requiescere me facito.’ ego te fruar in Domino; hoc est, ‘sic uideam te in omnibus illis quae secundum Deum sunt profectum habentem spiritalem, quod meum esse existimo lucrum.’ et quia larga supplicatione decebat rogare Paulum contemplatione humiro litatis, uidebatur autem aliquam habere suspectionem ut forsitan Philemon non facile adnuerit eius petitionibus ideoque sit apostolus coactus superabunde eum precar1: et confidens (inquit) oboedientiae tuae scripsi tibi, sciens quoniam et super quam dico facies.

15 ‘haec autem sic scribo, non dubitans quin uelociter gratiam tribuas; e contrario uero nec scripsissem si non nossem quoniam non solum hoc facies, sed et si aliquid plus postulassem.’ in his postulationem suam terminans adicit: simul et para mihi hospitium, spero autem qnoniam orationibus ue20 stris donabor uobis.

deinde salutat eum ab Epaphra: salutat te Epaphras, concaptiuus meus in Chnisto Tesu. —

‘concaptiuum suum’ dixit, eo quod communicauerat e1 in illis maeroribus quos pro Christo 1pse sustinebat. 25 Marcus, Aristarchus, Demas, Lucas, cooperari met. necnon et a Marco et Aristarcho et Dema et Luca, quos etiam operarios suos dicit, eo quod conlaborent e1 ob aliorum utilitatem. post hoc consuete adicit: gratia domini nostri Tesu Christi cum spiritu uestro. amen.

30 in his consummauit epistolam suam.

2 me (bef. facito) add C (corr.) 2-3 uiscera... DominoomC H 4 quod

omC*H 5 do(fordet)C*rdoH [?] 6 mecum(forme)r_ || si (for sic) Ci(corr) 7 DeumomHr _ || prouectum H 8 aestimo (for exist.)/ 9 contemplationem H 10 suspicionemCyr || forsanCr 13 est (foret)H 14 1d quod (forquam) Cr 15 quamegr. uel. Ccumuel. gr. r: txt H 16 sic (fornec)r 23 dicitHr 24 quae(forquos)Hr 27 operios (sic) H || collaborarentCr 30. sg. posthoc... ep. suamomr

LETTER TO PHILEMON 805 so.” And once more turning himself to entreaty, he adds: [284] 20 Also, brother, for my part let me have enjoyment of you in the Lord; make my innermost parts rest in the Lord. Now he put down his statement, for my part let me enjoy you'® in the Lord, for an appeal. And he means let him grant pardon for what is past: “by receiving him make me rest.” For my part let me enjoy you in the Lord, that is, “so may I see you having spiritual progress in all things that are in accord with God, which I think

is my profit.” And because it was becoming for Paul to make his request with copious supplication for the sake of humility, he seems also to have some suspicion that perhaps Philemon would not easily assent to his petitions, and for this reason the apostle has been compelled to implore him more fully than usual: 21 And confident (he says) of your obedience I have written to you, knowing that you will do even above what I say.

“And I am writing these things this way, not doubting that you will quickly bestow the favor. But, on the other hand, I should not have written if I had not known that you will not only do this but also anything else I should ask.” Bringing his request to an end with these words, he adds: [285] 22 At the same time also prepare for me a guest room, and I hope that by your prayers I shall be given to you.

Then he sends him greetings from Epaphras: 23 Epaphras, my fellow captive in Chnist Jesus, greets you,

He said that he was his fellow captive because he had shared with him in those misfortunes that he endured himself for Christ. 24. Marcus, Anstarchus, Demas, Luke, my fellow workers. ‘To say nothing of Marcus, Aristarchus, Demas, and Luke, who

he says were also his fellow workers, because they are toiling with him for the benefit of others. After this, as is his habit, he adds: 25 The grace of our Lord Jesus Christ be with your spirit. Amen. With these words he has finished his letter.

18 Te instead of, as in the verse, tui.

BLANK PAGE

Select Bibliography PRIMARY SOURCES

Bruyne, Donatien de. “Le commentaire de Théodore de Mopsueste aux Epitres de S. Paul.” RBén 33 (1921): 53-54. ——. “Nouvelle liste de membra disiecta.” RBén 47 (1935): 305. Cramer, J. A. Catene Greecorum Patrumin Novum Testamentum. 8 vols. Oxford: E T’'ypographeo Academico, 1838-44. Dekkers, Eligius. “Un nouveau manuscrit du commentaire de Théodore de Mopsueste aux Epitres de S. Paul.” SacEr 6 (1954): 42933-

Devreesse, Robert, ed. Le commentaire de Théodore de Mopsueste sur les

Psaumes (I-LXXX). S'T 93. Vatican City: Biblioteca Apostolica Vaticana, 1939. Fritzsche, Otto Fridolin. Theodor episcopt Mopsuestent In novum testamentum commentartorum quae reperirt potuerunt. Turici: Meyer et Zeller, 1847. Hill, Robert C., trans. Theodore of Mopsuestia: Commentary on Psalms I-81. SBLWGRW «. Atlanta: Society of Biblical Literature, 2006.

——, trans. Theodore of Mopsuestta: Commentary on the Twelve Prophets. FC 108. Washington, D.C.: Catholic University of America Press, 2004. Lorimer, W. L. “Theodore of Mopsuestia: In E'p.1 ad Tim., 11, p. 123,11 Sw.” FTS 44 (1943): 58-59. Migne, J.-P., ed. Patrologiae cursus completus: Series graeca. Vol. 66. Paris: Migne, 1859. Mingana, Alphonse, ed. and trans. Commentary of Theodore of Mopsuestia on the Nicene Creed. Woodbrooke Studies 5. Cambridge: Heffer & Sons, 1932.

——. ed. and trans. Commentary of Theodore of Mopsuestia on the Lord’s Prayer and on the Sacraments of Baptism and the Eucharist. Woodbrooke Studies 6. Cambridge: Heffer & Sons, 1933.

Nau, Francois. “Controverse de Théodore de Mopsueste avec les Macédoniens.” PO 9 (1913): 633-67.

Norris, Richard A., Jr., trans. “Fragments of the Doctrinal Works.” Pages 113-22 in The Christological Controversy. Sources of Early Christian Thought. Philadelphia: Fortress, 1980.

808 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

Pitra, J. B., ed., Spzczlegium solesmense complectens sanctorum patrum scriptorumque ecclestasticorum anecdota hactenus opera, selecta e graects orientalibusque et latins codicibus. 4 vols. Paris: Didot, 185258.

Sprenger, Hans N., ed. Theodort Mopsuestent commentarius in XII Prophetas. G6ttinger Orientforschungen, Biblica et patristica 1. Wiesbaden: Harrassowitz, 1977. Swete, Henry B., ed. “Fragments of the Dogmatic Works of ‘Theodore. Pages 289-339 in vol. 2 of Theodor episcopi Mopsuestent In eptstolas b. Pauli commentari. 2 vols. Cambridge: Cambridge University Press, 1880-82. ——. Theodori episcopt Mopsuestent In epistolas b. Pauli commentarit. 2 vols. Cambridge: Cambridge University Press, 1880-82. ‘Tonneau, Raymond, ed. and trans. Les homéltes catéchétiques de Théodore de Mopsueste. ST 145. Vatican City: Biblioteca Apostolica Vaticana, 1949. Vosté, Jacques M., ed. and trans. Theodort Mopsuestent commentarius in Evangelium Johannis apostolt. 2 vols. CSCO 115-16: Scriptores Syri 4.3. Leuven: Peeters, 1940. Sachau, E. Theodort Mopsuesteni fragmenta Syriaca. Leipzig, 1869.

SECONDARY WORKS

Devreesse, Robert. Essai sur Théodore de Mopsueste. S'T 141. Vatican City: Biblioteca Apostolica Vaticana, 1948. Fitzgerald, John T. “Theodore of Mopsuestia on Paul’s Letter to Philemon.” Pages 333-63 1n Philemon in Perspective: Interpreting a Pauline Letter. Edited by D. Francois Tolmie. BZNW 169. Berlin: de Gruyter, 2010. Froehlich, Karlfried. Biblical Interpretationin the Early Church. Sources of Early Christian Thought. Philadelphia: Fortress, 1984. Grant, Robert M., and David Tracy. A Short History of the Interpretation of the Bible. 2nd ed. Philadelphia: Fortress, 1984. Greer, Rowan A. Theodore of Mopsuestia: Exegete and Theologian. London: Faith Press, 1961. McLeod, Frederick G. The Image of God in the Antiochene Tradition. Washington, D.C.: Catholic University of America Press, 1999.

——. The Roles of Chnst’s Humanty in Salvation: Insights from Theodore of Mopsuestia. Washington, D.C.: Catholic University of America Press, 2005.

——. Theodore of Mopsuestia. Vhe Early Church Fathers. London: Routledge, 2009.

SELECT BIBLIOGRAPHY Sog Nassif, Bradley. “‘Spiritual Exegesis’ in the School of Antioch.” Pages 342-77 in New Perspectives in Historical Theology: Essays in Memory of Fohn Meyendorff. Edited by Bradley Nassif. Grand Rapids: Eerdmans, 1996. Norris, Richard A. Manhood and Chnist: A Study in the Christology of Theodore of Mopsuestia. Oxford: Clarendon, 1963. Pirot, Louis. L’aeuvre exégétique de Théodore de Mopsueste, 350-428 apres F.C. Rome: Pontifical Biblical Institute, 1913. Schaublin, Christoph. Untersuchungen zu Methode und Herkunft der antiochentschen Exegese. '‘Theophaneia: Beitrage zur Religions- und

Kirchengeschichte des Altertums 23. K6ln: Hanstein, 1974. Simonetti, Manlio. Biblical Interpretation in the Early Church: An Historical Introduction to Patristic Exegesis. Translated by John A. Hughes. Edinburgh: T&T Clark, 1994. Staab, Karl, ed. Pages 113-212 in Pauluskommentare aus der griechischen

Kirche. Minster: Aschendorff, 1933. Sullivan, Francis A. The Christology of Theodore of Mopsuestia. Analecta

Gregoriana 82. Rome: Gregorianum, 1956. Trigg, Joseph W. Biblical Interpretation. Message of the Fathers of the Church g. Wilmington, Del.: Glazier, 1988. Wickert, Ulrich. Studien zu den Pauluskommentaren Theodors von Mopsuestia. BZ NW 27. Berlin: Topelmann, 1962. Wiles, Maurice, and Mark Santer, trans. Documents in Early Christian Thought. Cambridge: Cambridge University Press, 1975.

Young, Frances. Bublical Exegesis and the Formation of Christian Culture. Cambridge: Cambridge University Press, 1997. Repr., Peabody, Mass.: Hendrikson, 2002.

——. “The Rhetorical Schools and Their Influence on Patristic Exegesis.” Pages 182-99 in The Making of Orthodoxy: Essays in Honour of Henry Chadwick. Edited by Rowan Williams. Cambridge: Cambridge University Press, 1989. ——. The Art of Performance: Towards a Theology of Holy Scripture. London: Darton, Longman & Todd, 1ggo.

BLANK PAGE

Swete-Greer Concordance VOLUME I

Swete Greer 33 51 66 IOI 99 151

I 3 34. «53 67 103 100) —-153 23 533655 35 55 68 105 IOI 153 69 =—-105 102-155

45 79 37 57 79° 107 104 103. 159 157 3859 71 109

6 9 39 59 72 III 105 161 7 II 4.0 61 73 113 106 =—s«161

8 13 AI 63 74 113 107 163 9 15 4.2 65 75 I15 108 =165 IO 15 43 65 76 117 10g 167 II 17 44 67 77 117 IIo. 06: 167 12 19 45 69 78 I19Q III 169

13 21 46 71 79 I2I II2 I71 14 21 47 73 80 123 I13 71 15 23 48 73 SI 123 I14 173 16 25 AQ 75 §2 123 I15 175

17 27 50 75 83 125 116-175 18 27 51 77 84 127 117 1977 19 29 52 79 85 129 118 179 20 31 53 SI 86 131 IIg I81 21 33 54 83 87 133 120 6181 22 35 55 85 88 133 I2I 183 23 35 56 85 89 135 I22 185 24. 37 57. 887 90 = 137 123 187 25 39 58 = 8g 9I 139 124 187 26 39 59 QI 92 I4I I25. 189

27 41 60 93 93 I4I 126 §=6I91 28 = 43 61 93 94 143 127 193 29. «45 62 97 95 145 128 = 195 300 47 63 97 96 = 147 129 195 31 47 64 99 97 = 147 130 ©6197

32 = 49 65 ~=+I0! 93 149 I3I 1097

S12 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

132 199 172 255 212 311 252 361 133 201 173 255 213. 311 253 363 134 201 174 257 214 313 254 363 135 203 175 259 215 313 255 365 136 = 205 176)=— 261 216 315 256 365 137 207 177 261 217 315 257 367 138 = 207 178 263 218 317 258 369 139 209 179 205 219 317 259 369 140 209 ~ 180 265 220 319 260 9371 I4I 211 181 267 221 319 261 371 142 213 182 269 222 321 262 373 143 213 183 269 223 323 263 = 373 144 215 184 271 224 323 264 375 145 217 185 273 225 325 265 375 146 219 186 9-275 226 327 266 377 147 219 187 275 227 329 267 379 148 221 188 277 228 329 268 379 I4Q 223 189 279 229 331 269 381 I5O0 225 190) 281 230 333 270 383 I5I 225 I9gl 281 231 333 271 383 152 227 192 283 232 335 272 385 153 229 193 285 233 337 273 387 154 231 194 285 234 234 274 387 155 231 195 287 235 339 275 389 156 233 196 289 236 339 276 391 157 235 197 291 237 341 277 391 158 235 198 291 238 341 278 3093 159 237 199 293 239 343 279 395 160 8237 200 203 240 345 280 397 161 239 201 295 241 345 281 397 162 241 202 295 242 347 282 399 163 241 203 207 243 349 283 401 164 243 204 299 244 351 284 401 165 245 205 301 245 351 285 403 166 247 206 301 246 353 286 405 167 247 207 303 247 353 287 405 168 249 208 305 248 355 288 407 169 251 209 307 249 357 289 407

170 9-251 210 307 250 357 290 409

I7I 253 21I 309 251 359 291 4II

SWETE-GREER CONCORDANCE 813

292 413 298 419 304 427 310 = 435

293 413 299 421 305 429 311 435

2904 415 300 «421 306 §=6429 312 437

295 415 301 = 423 307 431 296 417 302 425 308 = 433 297 417 303. 425 309 = 433 VOLUME 2

Swete Greer 30 477 60 515 go 553

I 439 31 = 479 Or 517 QI 555

2 439 32 481 62 519 92 557 3 441 33 483 63 521 93 557

4 443 34 = 483 64 521 94 559 5 443 35 485 65 = 5523 95 559 6 445 36 = 487 66 = §23 96 = 561 7 447 37. 487 67 525 97 561 8 447 38 = 489 68 525 98 563 9 449 39 = 491 69 527 99 = 5565 IO A451 40 4QI 70 529 I00)— 5565 II = 451 41 495 71 = 529 101 567

12 453 42 495 72 531 102 567 13-453 43. 497 73. = 4531 103 569 14 455 44 499 74. 535 104 571 15 457 45 499 75 537 105 573 16 457 46 501 76 537 106 575 17 459 47 501 77, —-539 107 577 18 461 48 503 78 539 108 577

19 = 401 49 505 . 79 541 109 579 20 463 50 505 80 543 I1Io.)0 5581

21 465 51 505 SI 543 III 581 22 465 52 507 82 545 I12 583

23. 407 53-507 83. 547 113 5583 24. 469 54. 509 84. 547 114 585

25 471 55 509 85 549 115 587 26 471 56 511 86 549 116) =—55 87 27. 473 57s 513 87 551 117 589 28 475 58 513 88 = 553 118 591 29 477 59515 89553 119 591

814 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

I20 593 160 643 200 697 240 749 I2I 595 161 643 201 697 241 749 I22 595 162 645 202 699 242 ‘751 123 597 163 647 203 699 243 753 124 597 164 649 204 701 244 753 125 599 165 649 205 703 245 755 126 599 166 86651 206 703 246 757 127 601 167 653 207 705 247 757 128 603 168 653 208 707 248 759

129 © 603 169 655 209 707 249 759 130.0 605 1700s «655 210 709 250 761 131 607 171 657 2II 7oO9Q 251 763

132 607 172 659 212 711 252 765 133 607 173 661 213-713 253 765 134 609 174 661 214 713 254 767 135 611 175 663 215 715 255 767 1360)=—s 611 176 = 665 216 ‘717 256 769 137 611 177. 665 217 717 257. 771

138 = 613 178 667 218 719 258 773 139 6 613 179 669 219-721 259 773

140 615 180 §=6. 669 220 ‘721 260 775

141 617 181 671 221 723 261 777 142 617 182 671 222 725 262 777 143 619 183 673 223 725 263. 779 144 621 184 675 224 727 264 781 145 623 185 675 225 7209 265 781 146 623 186 677 226 729 266 783 147 625 187 679 227 731 267 785 148 625 188 681 228 731 268 785

149 627 189 ©6683 229 733 269 «787

150 6.629 190.)—s «683 230 733 270 787

I5r 631 I9glI 685 231 735 271 789 152 631 192 685 232 737 272 789 153 633 193 687 233 739 273 791 154 635 194 689 234 739 274 791 155 637 195 689 235 741 275 793 156 637 196 691 236 741 276 793 157 639 197 693 237 743 277. 795 158 639 198 693 238 9745 278 795 159 641 199 695 239 747 279 797

SWETE-GREER CONCORDANCE S15

280 799 282 8o1 284 805 281 799 283 803 285 805

BLANK PAGE

Commentary Index by Verse

Galatians 3:4. 59 I:l 5 3:5 61

1:2 9 3:6 61 1:3 9 3:7. 61

1:4-5 9 3:38 61 1:6 15 3:9 63

I:7 17 3:10 63 1:8 17 3:12 3:11 63 63 I:g 17 I:Io. 619 3:13-14 65

I:II 19 3:15-17 67 I:I2 19 3:18 69

I:I3-14 19 3:19 73 I:15-16 21 3:20 75 I:17 21 3:21-22 77 1:18 23 3:23 79

I:IQ 23 3:24 83 1:20 23 3:25 85 I:2I 23 3:26 85 1:22 23 3:27-28 87 1:23 23 3:29 QI 1:24 23 4-1-3 93 2:1 24 4:4-5 97 2:2 24 4:6 97 2:3-5 244:8-9 4:7 99 2:6 27 99 2:7-Q 29 4:10 IOI 2:10 334:13-14 4:12 IO! 2:11 33 103

2:12-14 33 4:15 103 2:15-16 39 4:16 105 2:17 51 4:17 105 2:18 51 4:18 107 2:19-20 53 4:19 107 2:21 55 4:20 I09

3:1 57 4:21 III 3:2 57 4:22-23 III 3:3. 57 4:24 113

818 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

4:26 125 6:18 169 4:27 127 4:28 127 Ephesians 4:29 127 I:I-2 179 4:30 131 1:3. 181

S:I 133 1:4 185 5:2 133 1:6 191 5:3 133 1:7-8 191

5:4 135 1:8-9 193 5*5137 137I:1I-12 1:10 195 5:6 197 5:7 139 I:I3-14 199 5:38 139 I:15-16 203 5:9 139 I:17-18 205 5:10 139 I:IQ 207 5:11 I41 1:20 207 5:12 143 I1:22-23 209 5:13 143 2:I-2 215 5:14 145 2:3 215 5:15 147 2:4-5 217 5:16 149 2:6 219 5:17 IS! 2:7. 219

5:18 151 2:8-10 219 5-19-21 I51 2:11 223 5-22-23 153 2:12 223

5:24 1552:14-16 2:13 223 5:25 155 225 5:26 157 2:17 229 6:1 157 2:18 229 6:2 159 2:19-22 229 6:3. 159 3:1 231 6:4-5161 1593:5-9 3:2-4 233 231 6:6 6:7-8 161 3Z:1O0-12 235 6:9 161 3:13. 235 6:10 163 314-15 237

6:11 163 3:16-17 239 6:12 165 3:18-19 239 6:13 165 3:20-21 241 6:14 165 4:1 241

6:15 167 4:2 243 6:16 167 4:3 243 6:17 167 4:4. 243

COMMENTARY INDEX BY VERSE S19

4:5 243 5:30 275 4:0 245 5:31 277 4:7 245 5:32 277 4:8 247 5:33. 277 4:9 249 6:1 277

4:10 249 6:2-4 277 A:II-I2 2496:6-7 6:5 279 4:13. 251 279 4:14 251 6:8 279 4:15 251 6:9 279 4:16 251 6:10 281 4:17-18 253 6:11 281 AMIQ 255 6:12 281 4:20-21 255 6:13 283

4:22-24 257 6:14-15 285

4:25 259 257 6:17 6:16 285 285 4:26 4:27 259 6:18-20 287 4:28 259 6:21-22 287 4:29 261 6:23 287 4:30 261 6:24 389 4:31 261

4:32 261 Philippians

5:1 261 I:I-2 293 5:2 263 133-5 295 5:3. 263 1:6 295 5:4 263 1:7 207 5:6-7 263I:I2-14 1:8-11 301 299 5:8 263 5:9 265 IiI15 305 5:1O-I11 265 I:I17 305

5:12 265 1:16 305 5:13. 265 1:18 305 5:14 265 I:1Q 307 5:15-17 267 1:20 309

5:18-20 267 I:2I 309 5:21 269 1:22-24 309 5:22 271 1:25-26 311 5:23. 271 1:27-28 311 5:24 273 1:29 313 5:25 273 1:30 313 5:26-27 273 2:I-2 313 5:28-29 273 2:3 313

820 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

2:4 315 4:8-9 355 2:5 315 4:10 357 2:6 315 4A:II-I2 357 2:7 315 4:13 359 2:8 317 4:14 359

2:9 321 4:15-16 359 2:IO-II 323 4:17 361 2:12 327 4:18 361 2:13 327 4:19 361 2:14. 327 4:20 361 2:15-16 327 4:21-22 361

2:16-18 329 4:23 361

2:19-2I 329

2:22 329 Colossians

2:23 331 I:I-2 365 2:24 331 1:3-4 365 2:25-27 331 1:5-6 365 2:28 331 1:7-8 367 2:29-39 331 I:Q-II 369 3:1 333 I:I2 369 3:2 335 1:13 369 3:3. 335 I:I4 371 3:4 337 I:15 373 3:5 337 1:16 379 3:6 339 1:17 385 3:7 339 1:18 387 3:8 339 I:IQ 391 3:9 341 1:20 3QI 3-10-11 341 I:2I-22 393

3:12 343 1:23 6395 3-13-14 343 I:24—-25 395 3:15 345 I:25-27 397 3:16 345 1:28 399

3:17 347 I:29 399 3:18 347 2:1 401 3:19 347 2:2-3 401 3:20-21 349 2:4 401

4:1 351 2:5 403 4:2 351 , 2:6—-7 403 4:3 353 2:8 403 4:4 355 2:9 405 4:5-6 355 2:10 405 4:7 355 2:11 405

COMMENTARY INDEX BY VERSE 821

2:12 407 4:12-13 433 2:13 407 4:14 435

2:14 409 4:15 435 2:15 4II 4:16 435 2:16 413 4:17 437 2:17 413 4:18 437 2:18 415

2:19 417 It Thessalomans

2:20-21 417 lil 441 2:22 417 I:2-3 441

2:23 407 I:4-§ 443 3:1 419 1:6 443 3:2 419 1:7 445 3:3 419 1:8-10 445 3:4 421 2:I-2 449

3:5 421 2:3-4 449 3:6 423 2:5 451 3:7 423 2:6 451 3:8 423 2:7-8 451 3-9 423 2:9 453 3:10 423 2:10-12 453

3-1L 425 2:13 455 3:12 425 2:14 455 3:13 425 2:15 457 3:13 425 2:16 457 3:14 425 2:17 457 3:15 427 2:18 459 3:16 427 2:19-20 459 3:17 429 427 312-3 3:1-2 459 3:18 461 3:19 429 3:3 461

3:20 429 3:4 461 3:21 429 3:5 461 3:22-24 429 3:6-7 461 3:25 429 3:8 461 4:1 431 3:9 463 4:2 4:3-4431 4313:10 3:11 463 463

4:5 431 3:12-13 463 4:6 431 4:1 463 4:7-9 433 4:2 465 4:10 433 4:3 467 4:11 433 4:4-5 467

822 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

4:6 469 2:9 513 4:7. 469 2:10 513

4:8 471 2:II-I2 513 4:9-I12 471 2:13-14 515 4:13 473 4732:16-17 2:15 515 4:14 515

4:15 475 311-2 515 4:16-17 477 3:3. 517 4:18 481 3:4 517 5:1-2 481 3:5 517 5:3 483 3:6 517 5:4-5 483 3:7 519 5:6-10 483 3:8 519 5:11 485) 3:9 519 5:12-13 487 3:10 519 5:14. 487 3:11 521 5:15 489 3:12 521 5:16 489 3:13 521 5:17-18 489 3:14 521 5:19-21 489 3:15 523 5:22 491 3:16 523 5:23 491 3:17-18 523 5:24 491 5:25 491 t Timothy 5:20 491 IiI-2 527 5727 527 5:28 491 493 1:3-4 I:5 535

2 2 Thessalonians 1:81:6-7"ay

I:I-2 497 IiQ-10 537 1:3 497 I:IO-II 539

I:4 499 I:I2-13 541 1:5 499 1:15 543 1:6-7 499 1:16 543 1:7-8 499 1:17 543 I:Q 501 T:18 545 I:IO 501 I:1Q 547 I:II-I2 503 1:20 547 211-2 503 2:1 549 233-4 505 2:2 551

2:5 507 2:3 551 2:6 507 2:7-8 5092:4 2:5 551 553

COMMENTARY INDEX BY VERSE §23

2:6 553 5:9 641 2:7 553 5:10 645 2:8 555 5:11-12 647

2:Q-10 557 5:13 649 2:11 557 5:15 651

2:12 559 5:16 653 2:13 559 5:17 655 2:15 5615:19 5:18 655 655 3:1 563 3:2 565 5:20 657 3:3. 579 5:21 657 3:4 581 5:22 659 3:5 581 5:23 659 3:6 583 5:24-25 659 3:7. 585 6:1 663 3:8 501 6:2 663 3:9 601 6:3-4 665 3:10 603 6:5 665 3:11 603 6:6 669 3:12 605 6:7 669 3:13 605 6:8 669 3114-15 605 6:9 669 3:16 609 6:10 671 ANI-3 613 6:11 671 4:4 6216:13-14 6:12 673 4:5 621 673 4:6 621 6:15-16 675

4:7 623 6:17 677 4:8 625 6:18 679 4:9 625 6:19 ALIO4:11 625 6:20-21 679

679 ,

4:12 625

4:13 627 2 Timothy

4:14 629 I:I-2 689 4:15-16 631 1:3-4 689 5:1 631 1:5 691 5:2 631 1:6 6691 5:3 633 1:7 691 5:4 637 1:38-g 5:5 637 I:10 6695 5:6 639 I:I1 679 5:7 639 I:I2 679 5:8 639 1:13. 679

693 |

824 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

1:14 679 4:11 731 1:15 699 4:12 731 1:16-18 699 4:13. 731

2:1-2 699 | 4:14-15 733

2:3 7Ol 4:16 735 2:4 7OI 4:17 735 2:5 701 4:18 735 2:6-7 703 4:19 735

2:8-g 703 4:20 735 2:10 705 4:21 737 2:1I-I2 705 4:22 737

2:14. 705 Titus 2:15-16 707 I:I-4 741 2:13 705

2:16-18 707 1:5 743

2:19 ‘709 1:6 745 2:20 709 1:7 747 2:21 ‘7OQ 1°8 749

2:22 II 1:9 7581 2:23 7II I:IO-I1l 751

2:24-25 711 I:12—-13 751

2:25-26 7II I:13-14 755

3:1 713 1:16 755 3:2 713 2:1 757 3:3. 715 2:2 757 3:4 715 2:3 757

3°5-7 717 2:4-5 759 3:8 719 2:6 759

3:9 719 2:7-8 759 3:1IO—II 721 2:9 759

3:12-13 723 2:10 761 3:14 723 2:11-14 761 3:15 723 3:16-17 7252:15 3:1-2763 763

4:1 725 3:3 765 4:2 725 3:4-7 765 4:3-4 727 3:8 767 4:5 727 3:9 767 4:6 729 3:10-11 769 4:7 729 729 3:13 3:12 769 769 4:3

4:9 731 3:14 769 4:10 731 3:15 771

COMMENTARY INDEX BY VERSE 825

Philemon 13 797 I 785 14 799

23. 787 I5 799 791 17 16 803 799 45 791 791 18 803 6 7gI 19 803 78 793 20 805 793 21 805 9 793 22 805 . IO 795 23 805 Il 795 24 805 12 797 25 805

BLANK PAGE

Index of Scriptural Citations and Allusions

Genesis 36 xvii 1:17 383 50:6 791

1:27 373 67:19 XV, 247 2:23 275 72 XVil, XIX

2:24377 27581:6-7 77:25 75 6:2 85 16:1 123 82:19 323 45:10 123 88:27-28 375, 377 46:34 123 89:8 9 go:1I0 9

Exodus Isatah 4:22 377

Xv, 127 20:52 277 61:1 54:1 209

Numbers Daniel

16:5 709 10:13, 21 385

Deuteronomy Matthew

5:16 277 2:4 83 19:15 655 10:28 217

21:23 65 I1:29-30 353 25:4 655 12:28 611 18:20 789

I Samuel 28:20 II 8:3 Luke 2g 583, O17745 4:18 209

219:35-37 INNESxix10:7 655 Is:11-32 95 18:3 551 Psalms 23:40-43 577 I5 Xvil I§:11 239 John 32 XIX 1:41, 45 83 32:6 285 1:52 563 K

8:20-21 633

828 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

2:14 319 8:9 583 3:13 249 8:20 381

3:33 207 8:23 59, 87, 201 4:23-24 337 8:29 91, 375 5:18, 23, 26-27 387 8:38 11

10:14 709 11:32 79 15:12-13 263 I2:1 173

Acts 13781 6:1-2 6 thd I~2 955 1 Corinthians 12:3 307

6:2 Xvill

7:58 583 2:7-8 609 8:14-24 xviii, 577 3:0 583

10 33xviii 3:14-15 16-18 et 233)335 747 6:3. 549 16:10xix 4395:5 7:8547, 571, O51

I7:I-15 439 rns I 17:10 XVIiil 728 ° ve 8:3 709

17:14 Xviil ; 17:15 X1x ? 18:5 Xix 99261 39° 7 9:6 18:8 xviii,17% 31 9:9 |655 18:19 10:13 vii 489 919788

3 Ht, ; IO:II 495 9: a 293 11:7 373 20:17 = XVII, 593 IIl:Ir 783 19: XVIil,

20:28 XVill, 595 12:13 55, 211

23:12 617 12:27 QI 25:1-12 177 15:14 315, 317 omans 1§:23-24a 477 1:5 299 15:28 351 1:16 695 15:42-43 539 3:20 39 15:42-44 185 3:27 353 TS:44 0 485 471 4:14 315 15:51 6:5 583 15:52 479

R 15:21 475 6:6 53 16:1 33 7 XXU Lo.

7:19, 21-23. 43 2 Corinthians

8:2 129 12400777

INDEX OF SCRIPTURAL CITATIONS AND ALLUSIONS 829

5:17 219, 381 2:10 381

7:TT 357 2:15 4II 8:8-15 781 2:21 Xili

9:7 781 3:1 XIX, 399 11:3) «117 3:2-4 XVI 11:29 487 3:2-63:2-13 397 Xvi

Galatians 3:5 399 I:4 XX1 3:15 xii 1:25-26xvi xxl 4:6 4:T XIX 2:3-6 xill 2:3 XIX 4:8 xv

2:7-Q XVIII 4:13 399 2:8 xvi 4-17-24 Xvi

2:9 395 5:9 Xu 2:1I-14 Xi 5:14 Xu

3:1b xvi 6:18 549 3:19b xvi a

3:23. 187 Philippians 3:26 3099 I:I Xlll, 591 4:1-7 399 I:I-2 Xvill 4:3 251, 405 1:3 797 4:21I-31 Xi I:12—-14 735 4:20b xvi 2:5-II XXIV 4:24 Xlll, XV 2:6 385

4:27 XV 2:12-13 XX 5:14. XXIV 3:9-10 Xill 5:17. Xvi 3:20 185 5:22 265 4:14. 787 5:22-23 XXil Colossians

Ephesians I:I5-20 XXIV

1:4 373 1:16 281 I:4-5 Xlil I:I7 xX I:7-Q Xi 1:18 xvi I:IO XXIV, 379 1:19 209

1:22 383, 39I I:21-22 Xvi

2:1 393 4:7-Q XIX 2:2-4 XVI 4:18 xix 2:2 383 2:3 XIX I Thessalonians 2:5b Xvi 2:14 xviii

830 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

3:1-2 xXvill 4:22 Xill

4:3 Xill Titus 4:17 503 I:ib-3 xvi 3:6 XVlil

Si XD 1:5,7 293, 591 5:19-21 xXviil 1:9 579 2:2 XVI 2:9 XVI

t Timothy 3:1 781

1:3. 177, 519, 683 3:10 307

I:4 x1, 767 3:12 683 1:20 XVi 311 xvili Philemon

3:2 745 IZ Xvi 3:4. 745 16c Xvi 3:8a XVI

3:14 685 Hebrews

3:16 xl tit 387 3:16-5:2 xvi 1:2 387

AiIO. Xi 1:3. 205, 387 4:12 583, 641 1:4 387 5:4-8 Xvi 1:6 387

5:17 1:8 387 387 5:20 Xvill 265 1:9

5:24-25 xvi 1:10 6387

6:3. 767 1:13 387 6:20 707 I:I4 197, 383 2:2 73,415

2 Timothy 3:6 607

I: 741 99 Ii I:3b 6s xvi 9:26 193, 495

1:4 Xvi 11:39-40 479, 481

2:12 371 12:22-23 377

3:2 745 Jude 3:4 745 4 315 2:24-25 581

3:5 745

3:16 xiii Revelation

4:16-17 301 20:7. 511

General Index Abraham: 61, 63, 65, 67-73, 91, age to come remain hid-

I 11-33, 533 den in Christ, 401, 421; the

Adam; see also creation, mortal- end of this ase and Christ's ity: 11, 41, 87, 115, 211, 275, coming again, 9, 477-81,

559-61 491-95, 499-501, 503, 511,

administration of church and or- 073; 079, 725; 7295 761 oo, , allegory: Xlli-XV, XV11, [13-131 dination; see also bishops, Ambrosjaster: presbyters, deacons, wid- mabrosiaster: 209, 715 ows: $25-29, 545, 547, 561, ange’s see invisible powers 593, 603, 607, 629, 633-35, antic rist: 495, 505-13

apostates: 505, 513, 531, 537,

657-59, 663, 685, 691, 739, 612. 671. 684. bon 741, 747 773» 775-77 SF 8 707-9, OT OND NOT 99» 713-21, 767 adoption of sons; see also age, apostles: xiv, xvi, xix; as observ-

resurrection: given in age to ing the law, 3; Paul’s indecome, 85, 97; given in bap- pendence of but agreement

tism, 85, 97-99, 187, 327 with, 5, 21, 27; fled Judea

age: XV, XX1, Xx111; as interval of during Jewish war, 175; at

time, 9-I1, 213; God’s dis- first held right to ordain pensation of the two ages, and to rule over provinces, 39, 45, 75, 483, 509; this 183-85; as predecessors of age characterized by mor- bishops, 187, 225, 343; per-

tality and sin, II, 39-41; secution of, 141; as prizing as a training ground for teaching, 653; their right to virtue, 39, 45; the age to support, 519, 709 come will bring immortal- Augustine: xX1, XXV, 37, 209

ity together with freedom - baptism: xv, xxiii, xxiv; as re-

from sin and the law, 11- birth in Christ by the 13, 53, 57, 75, 83, 85-87, 93, firstfruits of the Holy

117, 125, 185, 201, 200, 221, Spirit, 3, 47, 93, 107, 155, 255, 341, 343, 371, 391, 399, 209, 255-57, 407, 577; 765;

407, 421, 537-39; the age as adoption of sons, 85; as to come as already present type of Christ’s death and by the promise and hope resurrection and of the age given in baptism, 45-47, to come, 47, 51-55, 85, 89, 53-55, 65-67, 75, 149-51, QI, 155, 209, 255, 349, 407, 155, 165-67, 209, 343-45, 411, 537-39, 765; as con393, 419, 515, 543, 687; stituting the church as the yet the good things of the body of Christ, 387, 415;

832 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

follows faith, 3, 47, 71, 107, fully human, 97, 241, 319199, 307, 407, 537; 577, 583, 21, 611, 613-15, 703; the

587; effective if its grace Man as image of God, 371rightly used, 577; qualifica- 73; the Man as firstborn, tions for, 565-67, 585-87; 373-79, 387, 391; the Man’s

motive for, 575-77; neo- honor and his being wor-

phytes, 581-83 shiped, 207, 319, 321, 419;

bishops: also called presbyters, the support of the Spirit, 591, 613; qualifications of 611; scriptural treatment , bishops/presbyters, 561— of Christ to show that the

90, 743-49; as presbyters Word and the Man are

taking the name when they one Christ, 385-87, 611; succeeded the apostles and work of: the Man’s takes

became distinct from other place because of indwelling

presbyters, 591-99, 747; Word, 385; consummated

the meaning of “husband in ageof“death aes 7anoee of one wife,” 487-89, 565— quest

75 Pree 2° opposing powers, includbody of Christ; see also church: , arn nn he ie 53, 209-13, 241, 269-75, AT ts GOUT AES Of ams 415, of Chrisao enth, yD es. a ,an, tians425; in,unity 87-89; diversity

of gifts without division hie and nr stiruits by in, 249, 251; type of per- us death and resurrecfect body in age to come, tion of the ove mines 209, 251; analogy of Adam , \ iro, “te ch Ins aed

and Eve, 209, 275; Christ as om trom Ceath, sin, an head, 53, 87, 251; Christ as the law, 187-93, 207, 217,

head of new creation, 209 ae 337 oS 349; a" Christ: xvi, XXi, XXill; person chings to aT 180 oon S20

of: new human. theGod ManthesoWord that indwells there areheads 593)4uP ity, replacing Adam and

two natures 1n one per- binding all in one body, son, 97, 181-83, 197, 207-9, 87, 209-11, 387; heads up

243, 247°49, 307-19) 351; new creation as bond of 371 387, 505, 6og-11; the universal harmony, 195-97, Word indwells by good 2, 40 pleasure and love, 653, 775; S/F OTs 391, 405 the Word as the agent of Chrysostom: xi, xxvi, 33, 55, the first creation, 789; the 161, 163, 227, 237, 265, 305, Word as example of hu- 307, 379, 613, 669, 705, 723,

mility in the incarnation, 737 :

715-23, 727; the Man as

GENERAL INDEX 833 church; see also baptism, body disputes; see also Jewish Chris-

of Christ, administration: tians, heresy, working: 35— as assembly of faithful, 209, 37, 147, 155-61, I71, 271, 213, 273-75, 517, 607, 635, 291, 351, 451-53, 471, 521, 645, 709, 717, 789; as sup- 605, 713, 763-65, 767 port of truth, 609, 633; as elements: as luminaries defining

household, 481, 717, 789; times, 93, QQ-IOI, 403; as

and Christ, 673-79, 791, earth, air, fire, and water, 793; churches, 33, 455, 529, 195, 379, 415

595-97, 747, 773, 775; Pro- Eve: 115, 275, 559-61 vision for clergy, 161, 519, example: of God, 261; of Christ,

653, 703; provision for wid- 313-25, 443; of Paul, 311, ows and poor, 471, 521, 637, 443, 513, 685; of Christians,

639-43, 647-53; public re- 105, 445, 625, 759 buke and penance, 351, 547, faith; see also baptism, justifi-

561, 655-67 cation: in Christ, 29, 31,

circumcision; see also Jewish 37, 65, 75, 363, 553, 703; in Christians, law: 3, 7, 27-29, God, 697, 709; 1n relation

45-47, 87, 119, 133-37, I4I, to preaching, 23-25, 51, 147, 163-67, 221-27, 291, 295-97, 395, 439, 553, 613, 333, 335; 337) 349, 363, 425, 741; and baptism, 3, 47, 71,

531, 663, 739 107, 199, 307, 407, 537, 577; creation; see also Christ, heads 583, 587; in relation to age up new creation: the first to come, 47, 55, 57, 61, 65, and second creations, 195, 75, 79, 149, 187, 199, 235, 219; harmony of first bro- 363, 391, 399, 405-7, 443,

ken by death, 197; good of 483, 50I, 515, 531, 543,

first, 617-19, 677, 553, 671, 697, 725; as gift

deacons: 293, 607-0, 635, 649, of God or Spirit, 59, 63, 775; qualifications of, 599— 79-81, STS, 541, progress

603, 605: female deacons, and remaining steadfast in, 603, 635, 641; not men- 139, 159, 237, 295, 311, 367,

tioned in Titus, 743 391-93, 439-41, 445, 461demons; see invisible 63, 405, 495, 497-99, 561,

; powers

607, 625, 679, 721, 753; ex-

devil; see invisible powers pressed in deed, especially dispensations of God; see also love of God and _ neighChrist, creation, grace, law: bor, 117, 135-37, 503, 539,

3, 9, 21, 29-31, 75, 185, 791; as opposed to law, 49193-95, 197, 235, 483, 509- 51, 57, 71, 79, IO1, 141; as II, 531, 695; permission of shield against devil, 285 apostasy, 513, 531; will for firstfruits; see baptism, Holy

the salvation of all, 551 Spirit, Christ

834 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

“flesh”: used by Paul to mean age to come, I1, 45, 59, 63, mortality and, hence, the 79, 117, 187, 217, 219, 225, temporal and weak con- 231, 275, 341, 407, 503; as dition of humans in this promise and pledge of age age, 55, 57, 103, 113, 129, to come in present, 61, 69,

143, I49, I5I, 153, 215, 79-81, 89, III, I13, 139,

405, 801; as opposed to 185, 187-89, 201, 205, 227, Spirit, 149; flesh and blood 247, 265, 407, 503; diverto mean human, 21, 27, 139; sity of graces, 245-53, 257, of Christ as fully human, 267, 297, 415, 431, 557-59;

611, 613-15, 703 in relation to Gentiles, 29free choice: xxii, as activity of 31, 401; in relation to law, rational soul, 39, 43-45; as 63, 69, 77, 85, III, 117, 129, distinguishing contraries 133, 141, 225; as opposed to

in order to learn how to nature, 113, 119, 127-29; choose the better, 41-43, and baptism, 47, 119, 567, 167, 201, 483, 547, 57I-— 577, 583, 587; and faith, 81; 73, 581, 581, 585, 580, 617, of the resurrection, 225; en681, 709, 773, 801; as re- ables endurance, 333; given sponse to grace, 3, 183, 197, to apostles and clergy, 295-

325, 773 97; 305, 545, 587, 595, 613,

Gentiles: former life of, 99-101, 627-29, 691, 697, 699; em215, 223, 255, 263, 289, 369 phasis on, 63, 187-89, 197, 421-23, 447, 745; God’s 213, 215, 219; 237, 239, 705; dispensation for union with interaction with human ef-

Jews, 231-35, 307, 401: fort and choice, 47, 73, 139, united in Christ with Jews 153, 325, 447, 515, 539, apart from law, 27, 31, 37, 545-47, 577, 627-29, 691, 87, 221-31, 397, 425; share 697, 699, 761 in Abraham’s blessing and grief for dead: 467~73

promise as his seed, 59-63,

67-73, QI, IO1; persecutors heresy: 307, 611, 613-17, 623,

of Thessalonians, 439, 465, 703

495, 499 Holy Spirit: xxiv; effects age

grace: Xli, XXli, xxili; of God, to come, II, 45, 59, I17, 45, 63, 79, 139, 179, 197, 135, 149, 167-69, 185-87, 231, 341; of Christ, 15, 75, 471, 697; and baptism, 3, 133, 141, 169, 219, 251, 295, 47, 155, 187, 199-201, 209,

699, 761; of Holy Spirit, 229, 243, 257, 577, 617,

3, II, 45, 47, 57, 117, 135, 765; gift of in present, 57, 153, 185-87, 199-201, 201, 61, 65, 101, 129, 139, 153, 205, 227, 247, 263, 275, 285, 185, IQI, 205, 227, 237, 247,

687, 691, 697; as effecting 263, 267-69, 275, 285, 307,

GENERAL INDEX 835 341-45, 489-91, 507, 691- Jerome: x1, 35, 41, 753 93; as firstfruits, 59, 209, Jews: separated from Gentiles,

257, 407, 471; as pledge, 31, 117; gospel began with, 697; and faith, 59, 71, 515; 81; have presbyters, 593; as supporting Christ, 611; killed prophets and Christ, scripture given by, 725; 455-57; exorcise demons in grace of before Christ, 671; name of Christ, 489; perIsaac born according to, secutors of Christians, 31, 131; grace of given to ‘T1m- 141, 163, 177; lack intimacy

othy, 697; gives miracles, with God, 227-29

93, 97, 199,443 Jewish Christians; see also cir-

hope: of life in age to come, 13, cumcision, law: 3, 27, 49, 53, 57; 59, 63, 65, I11, 33-35, 59, 131, 139, I41, 123, 125, 135, 141, 149, 189, 147, 165, 171, 291, 311, 329,

TOT, 197-99, 205, 223, 235; 333-37, 345-49, 363, 403, 243, 255, 307, 329, 341, 365, 525, 527, 529-31, 537, $43, 397, 421, 469, 471, 473, 483, 545, 547, 623, 663, 705, 717,

515; accompanies faith, 49, 721, 739, 751, 753-55, 767; 441; beyond hope, 113, 119, their genealogies, myths,

I21, 127, 301; Paul’s for speculations, 531-35, 665, Christians, 139; directed to 709-11, 727, 753 this life, 423, 473 justification; see also faith, law:

household: ordering of, 269-81, impossible by works of law,

429, 559, 581, 639, 653, 37, 75, 133, I41, 409; yet

745, 751, 759, 773, 787; as the law has a kind of justithe church, 481, 717, 789 fication by moral demand, humility: 21, 241, 291, 293, 311, 43-45, 117; by faith as op313-15, 319-21, 323, 415, posed to law, 37, 49, 55-57,

417, 783, 805 63, 67, 79, 135, 339-341; by

immortality; see mortality, res- Christ as opposed to law,

urrection 83-85, IOI, 119-21, 141; of

intimacy: 187, 201, 213, 225, Abraham, 59; possible only

227-29, 381, 407 by grace, 45, 47, 63, 75, 111;

, invisible powers: 195, 197, 235, perfect only in age to come,

323, 379-83, 405; angels, 45

15-17, 73, 167, 315, 379, Latin versions: X1, 21, 21, 27, 33,

383, 415, 499, 613, 671; 67, 195, 219, 227, 51, 265, demons, 281, 323, 359, 411, 275, 283, 355,405, 555, 695,

413, 489, 505, 549, OIT, 699, 705, 715, 737, 759 615, 623, 675; devil, Satan, law; see also circumcision, Jew-

213-15, 247, 259, 281-85, ish Christians: xxii, as the 383, 457, 461, 509, 511-13, natural law found also in 513, 547, 583, 587, 611, 711 the Decalogue, I1, 39, 47;

836 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

as such necessary to re- 305, 339, 401, 441, 513, 517, strain sin and help toward 535, 541, 693, 697; love of virtue, 39-41, 73, 75, 129, God and neighbor, 47, 93, 409, 537; whether natural 117, 135-37, 157-59, 299, or Mosaic cannot abolish 503, 555, 791; love and conSin, 37-39, 43, 63, 141, 219, cord in community, 241-45,

339, 339-41, 409; Christ 257-61, 269-73, 311-13,

alone fulfilled law and so 425, 483, 491, 497, 625, 633, ended it, 65, 225-27, 409, 661, 721, 7387, 793, 799; ef753; gives no intimacy with fected by grace and faith

God, 227-29; specific ob- in the age to come, 117, servations of, 7, 47, 93, 135-37, 147, 463, 483, 541, Qg, 119, 125, 163-67, 347- 729; as the first of the fruits

63, 403, 413, 417; present of the Spirit, enabling the participation in the age to other virtues and persistcome replaces law and en- ing in the age to come, 147, ables its partial fulfillment, 153, 241-45, 257-61, 269,

47, 79-81, III, 117, 341, 311-14, 425; fulfills the de343, 469, 539, 543; love mand of the law, 145-47; fulfills the law so far as pos- as favorite theme of Paul’s, sible, 145, 153, 157; useless 147, 145, 425 in age to come, 7, II, 13, Manicheans: 9, 613 47, 79, 85, 93; 169, 225, Marcion: 613 341, 349, 409, 413; useless mortality: xxi; as product of

, for Christians in this age, Adam’s sin, 11, 39, 195, 3, 5, 25, 27, 37; 47, 53, 57; 379; as dissolving harmony 63-65, 67, 85, 93, 101, IIT, of first creation, 197, 379; 131,133, 141, 151, 153, 345, as God’s dispensation for 363, 367, 395, 409, 537, 539, present age, 39, 45-47, 75; 543; as Mosaic law prepares as training for virtue, 309,

for and predicts Christ’s 43, 45; as cause of sin, 11dispensation, 51, 65, 75, 13, 41-43, 47, 49, 75-77, 81-83, 85, 93, 123; as Paul’s 143, 149, 191, 207, 219, 255,

rules, 525, 571-73, 777 371, 379, 405, 407, 421, love: xx1i-xxv; as God’s greater 543; as cause of Passions, than election, 187; as God’s 41, TST, as Case of desire

in assuming the Man and for this world s goods, 45; giving adoption as_ sons, as meaning of “flesh,” 55,

187, 371; as Christ’s for 57 church and Christians, 55, ordination; see administration of 239, 251, 273-75, 299; hu- church

man love for God and passions: 41, 85, 151, 155, 219,

Christ, 237, 251, 287-89, 467, 549, 787

GENERAL INDEX 837 Paul: xi, xv-xx; style of: mod- 235, 297, 301, 395, 397est and humble, 5, 21, 37, 99, 439, 539, 543, 553, 741, QI, 257, 451, 527, 781-85, 793; mission to Jews, 31; 793; harsh, IOI, 777; act- rebuke of Peter in Antioch, ing or not acting a part, 73, 33-37; sufferings and toil, 109; shows affection, 105—- 25, 103, 167, 235, 291, 299— 7; shows emotion, I07—-I1, 301, 329, 357, 395, 401, 439,

133, 141, 171; eloquence 443, 447-51, 459, 685, 691, and charm of, 7, 297; ob- 703, 793, 799; care given scurity, 49, I79, 217, 231, to him by churches and in257, 417, 529, 617, 757, 759, dividuals, 291, 301, 313, Sor; logical order to be dis- 331-33, 357, 359, 797; con-

cerned, 15, 25, 27, 29, 35, tinues to work, 451, 453, 47, 73, 77, 85, 173, 189, 519; letters to those he has 227, 247, 249, 283, 345, 391, not seen, I7I; importance 501, 539, 625, 633-37, 639, of occasion for understand663, 609, 743, 759, 767; in- ing letters, 177; question

sertions obscuring order, of his wife, 351-53; false 27-29, 55, 181, 217, 231, letter to Laodicaeans, 435; 233, 237, 257-59, 260, 623- unspecified imprisonment, 25, 633-37, 663, 689, 741; 175-77, 231, 235, 431, 773; salutation, 9, 167, 179-81, 785, 793-95; two imprison-

293, 365, 439, 495, 525- ments in Rome, 241, 291, 27, 689, 693, 741, 789; uses 295, 301, 689, 693, 733-35; form of thanksgiving, 171, death, 175, 301, 685, 729 181, 187, 207, 295, 365, 369, pledge: 195, 201, 407, 471, 697

789; customary ending, prayer: 203, 237-39, 285, 295, 167-69, 287, 361, 437, 523, 299, 333, 355, 359, 367-69, 681, 737, 769; uses “so that” 431, 441, 461-63, 465, 489, to mean result, 67, 149, 351, 501, 507, S15, 517, 540, 553,

547, 689, 791, 797; speaks 555, 619, 637, 689, 789 figuratively, 281, 451-53, presbyters; see also bishops: 595,

457, 481-83, 699-701; rela- 607, 635, 641, 640, 653, tion of doctrinal and moral 743, 747, 775; accusations

teaching, 173; uses scrip- against, 655

ture as employed in church, promise: 47, 40, 57, 75, 79247; Proves dispensation of 81, 97, III, 139, 153, 187,

“.7,rist ° Lfof:199-200, 209, 233, 393,BY 407;a life tor- 375, 419, 453, 475,343, 489,

mer life, 19, 37, 337-39, 503, 623, 687-89, 693; to 1; conversion, 19-21, 51,

oar 341, 589; mission te Abraham, C773: at us

Gentiles, 7, AID 21, AOD 23, 25, 29 eT 531 OE OF ES » My AE Ss nealogies,

838 COMMENTARIES ON THE MINOR EPISTLES OF PAUL

rational soul; see free choice 147, 153, 185-87, I9I, 201, resurrection: of Christ as first- 207, 217, 219-21, 225, 255, fruits and cause of general 341, 371, 407, 411-13, 421, resurrection, 7, 47, 65, 87, 537; easy tendency toward

97, 117, 117, 149, 189-91, abolished for Christians 231, 247, 349, 387-89, 395, in this age, 49, 149-51, 400-13, 447, 473, 475, 675, 235, 205, 393, 409-11, 421,

687, 695, 741; general, 53, 423, 469, 539, 543; for127, 209, 255, 407; com- bidden occupations, 585; mon to all, 221, 223-27, excommunication and pub341, 391; results in immor- lic penance, 547, 655-59, tality, abolition of sin and 661, 725 law, 7, 13, 57, 97, 125-27, slaves: 269, 277-81, 429, 661185, 209, 219, 275, 307, 341, 63, 759, 781, 789 343, 371, 407, 413, 421; as suffering; see also Paul, suffer-

adoption of sons, 85, 97; ings and toil: of Christians, already present for Chris- I4l, 301, 311, 329, 357, 369, tians, 83, 97, 131, 201, 209, 439; 443, 447-51, 455-57,

217, 219, 255-57, 275, 419- 463-65, 499, 50I-3, 529, 21, 537; righteous before 625, 671-73, 691-93, 705,

Christ raised, 479-81 721; passion and death of riches: 421, 581, 589, 601, 667— Christ, 65, 191, 223, 225—-

71, 675-79, 749 27, 241, 319-23, 391, 409,

righteousness; see justification 483, 553, 693, 761; with or

Satan; see invisible powers for Christ, 141, 155, 311, sin: xxi-xxiv; Adam’s as cause 341, 395-97, 443, 693; reof mortality, 11, 39, 195, ward for, 311, 321-23, 369,

379; product of mortal- 459, 499, 625

ity, 11-13, 41-43, 47, 49, Syriac version: 283, 707, 733 75-77, 143, 149, IQI, 207, teachers: 161, 367, 449, 487, 529,

219, 255, 371, 379, 405, 545, 577-79, 583, 623-27,

407, 421, 543; defined and 653-55, 665, 711, 723, 725 prohibited by law, 39, 41, Theodore: writings, ix-xll; ex-

73, 75, 77; inevitable in egesis, xili-xx; theology,

this age, 43, 45-47, 63, 75, xx-xxv; refers to his other 77, 133, 221, 409; Christ commentaries, 43, 77, I7I, alone without sin, 65; spe- 179, 209, 387, 529, 535,

cific sins, 151-53, 257-61, 613, 775; rejected read261-63, 421-23, 465-69, ings and interpretations,

615-17; abolished in age 29, 283, 321, 323, 345, 373to come through conquest 75, 375-77, 387; compares of death, 11, 13, 45, 49, 59, letters, 171, 181, 297, 301, 75, 79, 83, 85, 93, 117, 125, 363, 365, 360, 301, 393,

GENERAL INDEX 839 397-99, 403, 429, 739-41, necessary for, 47, 161, 269,

745, 747, 767, 785, 785; 301, 549, 671; imperfect needs grace for interpre- in this age, 47, 219; sought tation, 179; no comment by looking to age to come,

necessary when meaning 239, 149-51, 153, 543; must

clear, 337; value of letter be completed by grace,

to Philemon, 773-85; those 153, 219; love of God and to whom commentaries ad- neighbor as guide to other

dressed, 773; references virtues, 93, 147, 153, 287;

to his own times: bish- some unnecessary in age ops should study Paul’s to come, 153; rewarded in instructions to Timothy, age to come, 267; teaching

525; subdeacons and read- of, 141, 173, 263, 269, 299, ers, 607; ordination of one 357, 443, 487, 559, 575, 579,

bishop by several others, 635, 703; as cause of dis629; worthless bishops and pute, 291, 351; gained in preachers in his day, 579, this life, 153, 265, 291, 295, 587-89; later heresies pre- 299, 325, 327, 329, 463, 483, dicted, 613-15; heretical 553-57, 577, 587, 599-601, books in names of apostles, 603, 631, 637-39, 641-43, 623; against those wishing 645-53, 709, 745, 759, 761,

to abolish social distinc- 763, 767, 769, 781

tions, 777-81 women: inferior by order of na-

Theodoret: xxvi, 57, 161, 163, ture, 787; distinguished 239, 267, 305, 527, 705, 723, from men in church, 553,

737 561, 781; not ordained ‘Trinity: 131-83, 243-45, 447 presbyters, 757; as deacons,

truth: of Christ’s dispensation, 603, 635, 641; as Chris-

53 97; ra .. 283; 431; tians equal in honor with

4935 515, 009; 013, 021, 797, men, 351, 555, 559-61, 599,

7, age oe area 631, 781, 787; as teachers, ITED 27; 35) 37 TOT, TOS, 353, 557-59, 759; as vir135, 139, 2035 297; 355, 395, gins, 643; as wives, 269-75,

421, 553; of the facts of 429, 465-69; as widows,

Paul’s circumstances, 443, 181, 525, 633-53; particu703, 707; opponents of, 7, lar rules for, 557 147, 257) 403, 413, 515, 005, working: Paul’s rules for, 259— 679, 717, 721,church 749, 753, 767; - 4.for ; ; 61; provides

of narrative in scripture, , those

who cannot or need

by. -must church, 607 . Tae work and the idle and undisciplined be rebuked, 115, 531; confirmation of

not work, 471, 521; others

virtue: xx1-xxi1; mortal life and Loa

law as training for, 39-41, 6a

45, 81; toil and suffering 47%, 491s 495s 517-215 049

BLANK PAGE